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Title: Memoirs of the Right Rev. Daniel Corrie, LL.D., first Bishop of Madras
Author: Daniel Corrie
Release date: April 14, 2025 [eBook #75863]
Language: English
Original publication: London: Seeley, Burnside, and Seeley, 1847
Credits: Carol Brown, Brian Wilson and the Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive/American Libraries.)
*** START OF THE PROJECT GUTENBERG EBOOK MEMOIRS OF THE RIGHT REV. DANIEL CORRIE, LL.D., FIRST BISHOP OF MADRAS ***
MEMOIRS
OF THE
RIGHT REV. DANIEL CORRIE, LL.D.
[Illustration:
_Woodman, Sc._
_Daniel Corrie, LLD._
_First Bishop of Madras._
London, Published by Seeley & Cᵒ. Fleet Street Janʸ. 1847.]
MEMOIRS
OF THE
RIGHT REV. DANIEL CORRIE, LL.D.
FIRST BISHOP OF MADRAS.
COMPILED CHIEFLY FROM HIS OWN LETTERS AND JOURNALS,
BY HIS BROTHERS.
SEELEY, BURNSIDE, AND SEELEY,
FLEET STREET, LONDON
MDCCCXLVII.
LEONARD SEELEY, PRINTER,
THAMES DITTON.
PREFACE.
As the greater portion of these Memoirs of a loved and honoured
brother, have been derived from his own papers, it is hoped that the
risk of representing him other than he really was has, in a great
measure, been avoided. In making use, however, of such materials
as were in the possession of the Editors, they judged it to be
desirable to give somewhat copious details of their brother’s earlier
ministerial labours, because they conceived that it was then that
the principles and motives by which throughout life he desired to be
actuated were most severely tested. The Editors were of opinion, too,
that whilst many of the particulars connected with their brother’s
earlier labours in Northern India, would be new to the great
proportion of the present generation, these records of “the day of
small things” could not be without interest and use to all who may be
engaged in the work of Missions.
To account for the delay attending the appearance of this Volume,
it may be proper to state, that, independently of the time consumed
in the transmission of some papers from India, many unforeseen
circumstances prevented the brother who had undertaken the task,
from preparing any portion of these Memoirs for the press until
August, 1845. At that time it pleased God to visit him with a serious
illness, which ultimately brought him to the grave; and thus the
responsibility of completing what an abler hand had commenced,
devolved on the only surviving brother, who, in his turn, has not
been altogether free from those interruptions which arise out of the
duties and afflictions of ordinary life.
It remains to acknowledge, with thanks, the obligation of the Editors
to the Lord Bishop of Oxford, for the Letters which the subject of
these Memoirs addressed to the Rev. D. Brown, the Rev. H. Martyn, and
the Rev. J. Sargent; to the Lord Bishop of Calcutta, for the account
of the Visitation of the Upper Provinces, which appears in pp. 529
and seq; to the widow of the late Rev. J. Buckworth, for letters
addressed to her husband; and to the Archdeacon Harper for letters
and information connected with the Diocese of Madras. It will be seen
also, that the Editors of these Memoirs have been much indebted to
the correspondence of their brother with Mr. Sherer, of the Bengal
Civil Service,--himself recently numbered with the dead who are
waiting for the resurrection to eternal life.
_January 28, 1847._
CONTENTS.
CHAPTER I.
HIS EARLY LIFE--AND MINISTRATIONS. _page 1_
CHAPTER II.
DEPARTURE FOR INDIA--VOYAGE--ARRIVAL AT CALCUTTA. _page 23_
CHAPTER III.
AT ALDEEN--APPOINTED TO CHUNAR. _page 47_
CHAPTER IV.
SETTLEMENT AT CHUNAR. _page 65_
CHAPTER V.
RESIDENCE AT CHUNAR. _page 88_
CHAPTER VI.
VISIT TO CALCUTTA--ARRIVAL OF HIS SISTER. _page 118_
CHAPTER VII.
REMOVES FROM CHUNAR--ARRIVES AT CAWNPORE--ILLNESS OF
MRS. MARTYN. _page 140_
CHAPTER VIII.
RESIDENCE AT CAWNPORE. _page 178_
CHAPTER IX.
CAWNPORE--COEL--RETURN TO CALCUTTA. _page 201_
CHAPTER X.
CALCUTTA. _page 227_
CHAPTER XI.
AGRA. _page 245_
CHAPTER XII.
VOYAGE TO ENGLAND. _page 280_
CHAPTER XIII.
RETURN TO CALCUTTA. _page 295_
CHAPTER XIV.
REMOVAL TO CALCUTTA. _page 320_
CHAPTER XV.
CAWNPORE--CALCUTTA--RETURN OF MR. THOMASON--DEATH OF
BISHOP HEBER. _page 371_
CHAPTER XVI.
ARRIVAL OF BISHOP JAMES--CONSECRATION OF THE BISHOP’S
COLLEGE--DEATH OF BISHOP JAMES--VISIT TO THE UPPER
PROVINCES. _page 415_
CHAPTER XVII.
GOVERNMENT RETRENCHMENTS--PLAN FOR A COLLEGE--DEATH OF
MR. THOMASON--ABOLITION OF SUTTEE--ARRIVAL OF BISHOP
TURNER. _page 446_
CHAPTER XVIII.
DISQUIETUDE CONCERNING THE ANGLO-HINDOO COLLEGE--DEATH
OF BISHOP TURNER. _page 481_
CHAPTER XIX.
ARRIVAL OF BISHOP WILSON--BAPTISM OF NATIVES--
ORDINATIONS--VISITATION OF THE UPPER PROVINCES. _page 519_
CHAPTER XX.
DELAY IN HIS NOMINATION TO THE BISHOPRIC--NARROW ESCAPE
FROM DEATH--SUMMONED TO ENGLAND--VISITS THE CAPE AND
ST. HELENA--HIS CONSECRATION--INTERVIEW WITH THE
KING--ARRIVAL IN MADRAS--VISIT TO TANJORE AND
TINNEVELLY. _page 563_
CHAPTER XXI.
CHURCH-BUILDING FUND--SUBSCRIPTIONS FOR THE IRISH
CLERGY--THE MADRAS GRAMMAR SCHOOL--MEMORIAL TO
GOVERNMENT--PRIMARY VISITATION--DEATH OF MRS.
CORRIE--ORDINATION--DEATH OF BISHOP CORRIE. _page 603_
MEMOIRS,
ETC.
MEMOIRS,
ETC. ETC.
CHAPTER I.
HIS EARLY LIFE--AND MINISTRATIONS.
Daniel Corrie, the subject of this Memoir, was born on the 10th of
April 1777, and was the eldest surviving son of the late Rev. John
Corrie, for many years Curate of Colsterworth, in the county of
Lincoln, and Vicar of Osbournby in the same county, and afterwards
Rector of Morcott, in the county of Rutland. The history of the early
part of Mr. Corrie’s life will be best told by the following extract
from his private Journal, dated on his twenty-seventh birthday:--
“Alas, when I look back, what a dreary waste appears!
Seventeen years spent at home without a thought of God or
salvation, though I had the benefit of family worship,
and abundance of good advice. The succeeding four years
I spent with Mr. E.,[1] principally in London, and its
neighbourhood, exposed to every temptation. The first
serious resolution I made of reformation was on the night
of February 10, 1798, on which I heard of my mother’s
death, which, occurring suddenly, was a great shock to
me. I loved her most dearly, and had much reason to do
so. Being totally ignorant, however, of my own depravity,
and in darkness as it regarded the work of the Redeemer,
I soon broke all my resolutions. In May 1798, I returned
to my father: and, being removed from my temptations, I
was in hope of effectually reforming myself; but, alas!
on every convenient occasion, I became the prey of my
former temptations. In the October of that year, we removed
from Colsterworth to Grantham, where I became still more
strict, attending every month at the Lord’s Table; but
I was still ignorant of the way of salvation. In the
summer of 1799, I was entered of Clare Hall, Cambridge;
and before going into residence, I met frequently with
Mr. G. N., who took much pains to direct my views aright;
but I obstinately withstood him, and succeeded too
fatally, I fear, in hardening C. against his admonitions.
Still, I was destitute of true peace, and determined on
greater strictness, such as fasting and penance, &c. &c.
I went into residence at Cambridge, October 1799; but
instead of further reformation, I spent my first year
in a round of dissipation. Still, however, I maintained
appearances, being seldom out of gates after ten o’clock,
or being absent from chapel. I went occasionally to
Trinity Church,[2] though I was much disgusted with what
I heard there. During the summer of 1800, I had time for
reflection, and returned to college in the autumn, with
some faint desires of doing better. At Christmas of that
year, I was appointed to an exhibition at Trinity Hall,
and removed thither in the January of 1801. I now began
to feel a growing attachment to Mr. Simeon’s ministry,
although I seldom ventured to take a seat. Returning home
in June 1801, reformed in a great degree in my outward
conduct, and with desires the world could not satisfy,
it was my happiness to find John Buckworth,[3] at his
father’s; who, taking me to visit some religious people,
I insensibly began to love their society, and to perceive
that it was the way of life I desired to follow. I reflect
with much gratitude on the kindness and forbearance of my
friend Buckworth, who led me on by degrees, till I ventured
to speak to him of my state; and from that time I have
experienced a pleasure in the ways of God before unknown.
Yet, alas! I began to be proud; and returned to college
in October 1801 full of self-conceit. I now attended
Trinity Church regularly; but my walk was very uneven.
About Christmas I fell grievously, and continued for
about a fortnight full of terror, and without resolution
to proceed. It pleased the Lord, however, to raise me up
again; and since that period I have had no distressing
apprehensions respecting God’s willingness, and the
Saviour’s sufficiency, to save to the uttermost.”
With reference to what Mr. Corrie terms in the foregoing extract, a
grievous fall, he expressed himself to his friend Buckworth, in a
letter dated Dec. 25, 1801, as follows:--
“I was too forward and presumptuous in my notions of
acceptance with God, and of an interest in the Saviour; and
God has thus left me to myself, to prove to me the pride
and deceit of my heart. I have been ashamed of my Saviour,
and he has withdrawn from me the sense of His presence; and
dismay and a fearful looking for of judgment has taken
possession of my soul. Yet the anxiety and longing after
His presence, which I feel, leads me to hope that He will
not cast me off for ever. God, Thou knowest my heart: Thou
knowest that I trust not in my own self for strength to
serve Thee. O shut not Thy merciful ears to my prayers!”
After keeping the usual number of Terms in Cambridge, Mr. Corrie was
ordained Deacon on Trinity Sunday, June 13, 1802, by Dr. Tomline,
Bishop of Lincoln, to the curacy of Buckminster, in the county of
Leicester. His views and feelings with respect to the christian
ministry, are expressed in the following extract from a letter
written about the time of ordination to Mr. Buckworth:--
“The ministry appears to be indeed an awful undertaking:
the nearer the time approaches, the more difficult do the
duties of it appear. At C. the obstacles seem to be greater
than elsewhere. O for a firm reliance on that grace that
can overcome all obstacles, and make even a bed of thorns
easy!”
Shortly after Mr. Corrie had been ordained to the curacy of
Buckminster, he received an appointment to that of Stoke Rochford
also. On this latter curacy he resided, until in 1806 he accepted a
chaplaincy to the East India Company; and his correspondence with Mr.
Buckworth, affords us some notices of his early ministerial life. In
a letter dated November 10, 1802, he writes,
“I yesterday met a large party from Skillington at N.’s.
You know I never was among them before. I felt little
edification: their manner of expression, and many passages
in their hymns, were not in unison with my frame. I felt
not that ‘Nature’s last agony was o’er;’ or that ‘all was
torn from my bleeding heart;’ but thought that ‘would to
God this were my experience!’ O that I might love Him
supremely--that I might burn with love in return for His
matchless goodness! But, what I most objected to was a
hymn, beginning, ‘Abraham when _severely_ tried,’ and in
the third line, ‘He with the _harsh_ command complied.’
I may not be correct in any except the _marked_ words;
but surely nothing can be ‘severe,’ or ‘harsh,’ which
proceeds from a God of love, who is engaged to make all
things work together for our good. Send me word, dear B.
what you think of these things: whether these remarks
are not the offspring of a captious and weak head; or
whether it is an artifice of Satan to prevent me from
profiting by their company; for, certain it is, I feel
little of that elevation I have often felt after religious
conversation. I spent the evening of Sunday at Mrs. B.’s,
I trust profitably. Some of their relations were there,
and went away seemingly impressed. May God fix what was
said on their hearts! I spoke to them from my favourite
subject, 2 Cor. viii. 9. The subject of our poverty, and
the way in which we were made rich in Christ, were the
principal topics I dwelt on. O that He would be pleased
to own the labours of the very least of his servants, who
am not worthy to be called a servant! Blessed be He who
has ‘laid help on one that is mighty;’ and blessed be He
who knows how to pity our infirmities, and will send his
Spirit to teach us what to ask for. How my praise for ever
flows, to the adorable Trinity for that grand scheme of
redemption! While I write, I feel the efficacy of Christ’s
atoning blood to purify souls polluted as mine. O when
shall redemption in its fullest import appear! When shall
we begin the triumphant song of the redeemed, ‘To Him who
loved us and washed us from our sins in his own blood!’”
“March 7, 1803.
“My time, sorry am I to say, has passed heavily of late.
Such backwardness to communion with God, such slothfulness
in His service: so many painful apprehensions with regard
to temporal inconveniences: so many distressing doubts with
regard to retaining Stoke! You, perhaps, will not wonder
when I tell you that, what with inward conflict and outward
service, I am brought very low; or that these unbelieving
fears have provoked the Holy Spirit of God to leave me,
in some measure, to wrestle with those inward and hidden
corruptions of my heart, which, like a troubled sea, throw
up mire and dirt in abundance. Yet by this, if by nothing
else, do I know that the Lord favours me, since my enemies,
who have assaulted me so continually, have not prevailed
against me. And though my soul is cast down; yet do I not
doubt but that, when the Lord sees fit, I shall praise Him,
and again rejoice in the God of my salvation.
“You desire to know how I go on, that is, I suppose, how
the work of the Lord prospers. O that I had more to tell
you on this head! At Sewstern, I have reason to fear
that my hopes were too sanguine. Miss N. was last week
attacked very suddenly with a fainting fit. It happened
to be the day I was to drink tea with them. I found them
much alarmed; and, it gave me an opportunity of speaking
on the necessity of a speedy application to Christ.... May
the Spirit of God apply it to their hearts! At Easton, I
was called to visit a woman who has been long confined,
though till lately unknown to me. I trust that the Lord
has indeed visited her in mercy. I found her at first in
a very contented state, supposing, (in her own words),
that she had ‘a good repenting heart.’ I endeavoured to
convince her that by nature no one has a repenting heart,
but on the contrary that it is only evil, yea ‘desperately
wicked.’ On my return a few days after, I found her in much
anxiety, saying that she had been deceived in her opinion
of herself, &c.; and though her doubts are not yet removed,
I trust she disclaimed all other ground of confidence but
the Redeemer’s merits. This is matter of much comfort to
me; and O what comfort that I have myself been taught
these things! Might I not have been ‘a blind leader of the
blind.’ Might I not still have been the slave of Satan, and
been his instrument in destroying souls? ‘O to grace how
great a debtor!’”
“April 25, 1803.
“Soon after my last letter to you, peace began to dawn
upon my soul; and by imperceptible advances gradually to
increase. I have since then enjoyed in general a settled
calm; though of late I have been severely exercised by
the revival of corruptions which I had hoped were in a
great measure subdued. The Lord has let me plainly see
that the seeds of these evils still remain. At the same
time I have reason to bless His name, who has made me more
than conqueror. Mr. Newton’s letter on Temptation suits my
experience on that subject; and it has been the instrument
of much comfort and strength to me.
“You perhaps have learned from the newspapers the sudden
death of Mr. Cholmeley.[4] He was riding with some friends
near his own house, and fell from his horse in a fit, and
expired in a few minutes, without speaking a word: he was
buried last Saturday. How loudly do such providences call
upon us to be in continual readiness; not only to awake
from sin, but to be diligent in the improvement of our
talent, that when our Lord cometh, He may receive His own
with usury.”
“Colsterworth, June 8, 1803.
“Your letter directed to High Street, followed me hither. I
should have answered it sooner, but have been much engaged
in catechising, attending visitations, &c., besides my
usual avocations. With yourself, I have to complain of much
deadness of soul; though I enjoy now and then a passing
glimpse of the Divine goodness, for which I have much
reason to be thankful, and which keeps my soul athirst for
God, and leads me to long for brighter manifestations of
His love. I cannot but adore the condescension of Jehovah,
who, I trust, smiles upon my labours, and owns His own work
in the most worthless of His creatures.”
“Stoke, October 31, 1803.
“What obligations am I under to you for the part you have
taken, in leading my feet into the ways of peace! But,
what infinitely greater obligations do I owe to the Friend
of Sinners! That name, the ‘Friend of Sinners,’ endears
the adorable Saviour to my soul; and gladly would I leave
all things here below to see Him as he is, and love Him
as I ought. But His time is best: and it is infinite
condescension that He grants us here some visits of His
love, and gives us to taste a blessedness begun. When
I read your letter, I was almost ready to envy you the
pleasure you must have enjoyed during your stay in London;
but a little reflection reconciled me to my confined
situation. Though you were feasted with spiritual dainties,
yet unless your spiritual appetite was good you would pine
in the midst of plenty; and, blessed be His name, where He
creates an appetite, He will surely satisfy it, were it in
a desert. ‘If Elijah wants food, ravens shall feed him.’...
I have in general enjoyed much comfort in private, but my
public duties have not brought me so much consolation. So
much of self mixes with all I do, that it mars my peace;
and, I fear, hinders the success of my labours; though it
seems the highest presumption to limit the Almighty, or to
suppose that a ‘potsherd of the earth’ should obstruct His
designs. The Sunday preceding the Fast-day, I endeavoured
to prepare the minds of the people for that occasion; and
was happy to find that it was not without effect. The three
churches were crowded. I took my text from Psalm lix. 1,
2. I have read lately two of the Homilies, ‘the Homily on
the Misery of Man,’ and ‘the Homily on Salvation.’ By the
advice of my father, I reserve the others for the festivals
for which they are appointed. I hope this may have the
effect of removing prejudice--the Lord grant it may! I
can appeal to Him that my desires are to be useful in His
vineyard. May that sovereign grace be magnified which has
inspired the desire! Yesterday my father administered the
Sacrament for me at Buckminster; the number of communicants
was unusually large, though it is a time of the year in
which the people do not usually attend in numbers. I hope
this is a token for good, and an encouragement to persevere
and wait the Lord’s time....
“My dear friend, forget me not at the throne of grace:
thither I always bear you in my mind, and I have much
need of your prayers, that I may have utterance given me
to declare the mysteries of the Gospel. This is all that
is worth living for, to make known the riches of Divine
grace, and to be instrumental in winning souls to Christ.
Yet, O what coldness and backwardness I feel even in this
delightful service!...
“Did you, my friend, partial as you are, but know the
thoughts that haunt my soul, and pursue me even into the
pulpit, your good opinion would, I fear, be turned into
disgust. But ‘this is a saying worthy of all acceptation,
that Christ Jesus came into the world to save sinners.’
This is all my salvation, and all my desire; and this shall
be all my theme, ‘Worthy is the Lamb that was slain. From
this hold, Satan has not prevailed to drive me of late. To
this hold will I cling, for He that is my righteousness is
also my strength, and in His strength I shall be more than
conqueror. May the soul of my friend ‘blossom as the rose;
and be as the garden of the Lord, well watered every where
and fruitful!’”
“London, December 20, 1803.
“I rejoice that you seem to expect no further hinderance to
your ordination at Easter. I hope you will be abundantly
blessed in your labours, for truly nothing else can satisfy
a soul thirsting after the honour that comes of God. We
need much patience, dear B., that after having done the
will of God we may inherit the promises--
‘God moves in a mysterious way,
His wonders to perform,’
and, when our finite capacities can discover no good working,
He is bringing about the purposes of His own will. Often has
he given my impatient soul to see this: in a moment hushed
the storm of raging and impetuous passions; and made, even
when all in prospect seemed gloomy, a great calm. This
experience has been of great service to me, in enabling me
to impart consolation to others, and to comfort them with
the same comfort wherewith I myself have been comforted of
God. O the heights and depths, and lengths and breadths,
of the love and condescension of God, to submit, as it were,
to the caprices of the creatures of His hand, yea, of the
rebels against His government! ‘Is this the manner of men,
O Lord?’ I feel, indeed, according to your expression,
that ‘without all-sufficient grace, quickly would my heart
return to the indulgence of those things which my judgment
tells me, are nothing but vanity and sin.’ In the review
of my experience since I came hither, much cause of praise
appears. That promise has been very abundantly realized,
‘He will not suffer you to be tempted above what ye are
able, but will with the temptation make a way to escape.’
And having this experience I would gladly ‘cast all my care
upon Him,’ who, I trust, ‘careth for me,’ in expectation
that He will ‘keep me by His mighty power through faith
unto salvation.’”
“Stoke, February 14, 1804.
“I anticipate much pleasure in your company and from
hearing you preach in some of my churches. I have, however,
I trust, learned in some poor measure to ‘cease from man;’
nor do I expect either pleasure or comfort further than as
a Divine blessing shall attend our communications. The work
of the ministry seems to be followed with little effect
in this place: for my own part, however, I have felt much
freedom from slavish fear; and have delivered my message
with boldness. If it were the will of God, I should rejoice
in some visible effects; but I desire to resign myself to
His pleasure.
“The Methodists have at length established preaching at
Sewstern; and, I understand, some have been brought under
convictions by their means. If the work be of God, I would
gladly bid it God speed; and if it be of man, it will
come to nothing. The ministers of the Established Church
labour under some disadvantages, from the necessity of
having so many parishes to attend to, &c.... Every day
convinces me more of the necessity of subordination in
religious, as well as civil affairs. The want of this is
the cause of that mania, if I may so speak, which prevails
among the Methodists, and bids fair in time to turn them
all into preachers and no hearers. They seem to look
upon preaching as the only instrument of conversion, and
overlook other means, such as reflection, self-examination,
&c.; hence their various backslidings, falling from grace,
&c., with the many reproaches that are brought upon the
gospel thereby. These things make me lament sincerely,
the defection which, I fear, daily takes place from the
Establishment. Pure in her doctrines, and apostolic in her
constitution, our Church seems, indeed, ‘the pillar and
ground of truth;’ and the best means, under the great Head,
of keeping men in the simplicity of the gospel. I would
not, however, say with Mr. D. that there is no salvation
out of her pale. I would rather pray, earnestly pray,
for a revival of vital godliness in her sons.... O that
it would ‘please God to illuminate all Bishops, Priests,
and Deacons, with true knowledge and understanding of His
word;’ and enable them to shew its real power both in their
preaching and living....”
“April 4, 1804.
“I should have answered your letter sooner, but have been
both very unwell and very much engaged. Mrs. B. left this
life for a better, in the night of the 26th ultimo. I was
in the house at the time of her departure, and I trust
profited by the awful event. She was sensible at the last,
though for some days she had been wandering. Frequently
during her illness, she confessed that she had no hope
but in the blood and righteousness of Christ, and wished
to receive Him as her King to make her holy, as well as
her Prophet to teach her, and her Priest to atone for her
transgressions. It was matter of surprise to me to hear
her express herself with a correctness on the work of the
Redeemer, which had been unusual to her; and did not seem
to be expected from one who had become so late in life
acquainted with the way of salvation. I have felt more than
I had expected to feel from the departure of one of my most
constant and attentive hearers. May the effect be lasting!
“I have of late had reason to bless God for some visible
testimony of His acceptance of my labours. Soon after you
left us, I went to visit an old person and his wife at
Sewstern, and trust that the man is in a hopeful way.
Some persons at Easton, too, have been awakened, and now
meet for the purpose of social worship. The multitude,
alas! continue inattentive: but, one soul saved, and that
the meanest or weakest of God’s creation, is abundant
recompense for a life of toil and labour.
“Last Sunday, I exchanged duty with Mr. G. at W. It is
grievous to observe so small an attendance at public
worship. It seems a beacon to warn us of the ill
consequences of irregularity. When a man shews a contempt
for the institutions of the church to which he belongs,
the _profanum vulgus_, though dull enough in general, can
easily see the motive that keeps him in the church, and
they learn to despise the person who, for the sake of
emolument, will continue a member of the church.”
To the foregoing notices of Mr. Corrie’s early ministerial labours,
may be added an extract from his Journal, dated April 10, 1804.
“On Trinity Sunday, June 13, 1802, I was ordained Deacon.
I trust I had a desire to do good to the souls of men; but
it was, as I now perceive, very faint, though I hope my
labours have not been in vain. And now, O Lord, I desire
to adore that sovereign grace, which plucked me as a
brand from the mouth of the devouring flame! I would pour
out my soul in gratitude, to that dear Redeemer, whose
intercession has delivered me from so great a death; and
would bless the Holy and Eternal Spirit who has enlightened
my dark understanding, so that though I know not the
hour, nor the day, nor the month, nor even the year, when
He graciously wrought savingly upon me, yet I can say,
‘Whereas I was blind, now I see.’ O Holy, Blessed, and
glorious Trinity, let thy choicest blessings descend on
Mr. Simeon, who, regardless of the frowns he might incur,
faithfully warned me of my danger; and let thy watchful
Providence ever protect my friend Buckworth, dearer than
a brother; and, O, pardon my manifold sins! This is all my
hope, that the blood of Jesus Christ cleanseth from all
sin, and that His Spirit is powerful to subdue the most
inveterate corruptions.
‘On thee alone my hope relies,
At thy dear cross I fall,
My Lord, my Life, my Righteousness,
My Saviour, and my all.’
Impart to me from thy fulness, and let me evermore be
abounding in thy work. I trust thou hast given me to
desire the furtherance of thy glory. Enable me to act
accordingly, and to live to Him who loved me and gave
himself for me. Let nothing ever prevail to allure me
from Thee, neither the hope of preferment, nor the fear
of opposition. I have a deceitful and desperately wicked
heart, but I trust thou wilt never leave me nor forsake me,
seeing thou hast given me to hope in thy word.”
During the Easter Term 1804, Mr. Corrie returned to Cambridge for the
purpose of keeping his Law Exercises;[5] and on Sunday, June 10th,
of that year, was ordained Priest at Buckden, an event which he thus
notices:--
“This day I have been admitted to the sacred Order of
Priests. I have much, O Lord, to be grateful to Thee for!
I was kept calm and collected during the examination;
and, (glory be to Thy name!) I have been given to feel,
in some measure, my insufficiency for these things. Make
me, I beseech thee, more sensible of this, and grant that
the solemn transactions of this day may never rise up in
judgment against me! Let me be a light in the world,
showing forth thy praise; and make me, both in life and
doctrine, an example to Thy flock. Lord, excite in my heart
strong desires after the welfare of immortal souls; and
grant that those to whom, I trust, thou hast sent me, may
be ‘turned from darkness to light, and from the power of
Satan unto God.’ To thee I look: on thee I would depend.
Blessed Jesus! be thou my righteousness and my strength.
Fulfil all the good pleasure of thy will in me.”
In answer to a letter received from Mr. Buckworth, who, the Easter
previously, had been ordained to the curacy of Dewsbury, he writes,
August 24th, 1804:--
“I rejoice to hear of the success of your ministerial
efforts. O that the Lord would hasten the time when Satan’s
kingdom shall be finally demolished, and the kingdom
of the Messiah established on its ruins! You will now
have another snare to contend with; the Lord having been
pleased to own you for his servant, Satan will now seek
to exalt you beyond measure. We tread in a narrow path:
dangers stand thick around: a single false step may lead
to consequences most ruinous. O what need of watchfulness!
May the ‘Watchman of Israel’ guard you; then will you be
secure indeed! For myself, I can but just discern the pulse
of spiritual life to beat, and that chiefly by the struggle
between sin and grace. Alas! I have no active exertions to
reflect on. That I am not the willing captive of natural
inclination is all that I can say. Since you were here, I
have been obliged to apply for medical aid, and have found
considerable relief (thanks be to the chief Physician!) so
that I am now in usual health, except that I am oppressed
with a languor which distresses me exceedingly, and
leaves me only able to sigh and cry. How cheering the
consideration that ‘our life is hid with Christ in God!’
There it is secure. How animating the thought that ‘when
Christ who is our life shall appear, then shall we also
appear with him in glory!’ O the wonders of redeeming
love, that worms, rebellious worms, may not only hope,
but confidently expect such transcendent blessedness! For
Christ our Head having endured the cross, to deny Him the
rewards of His sufferings would be an injustice incapable
of entering the Eternal mind. What shall I render [to the
Lord] that amidst all my deadness, this hope is not taken
from me? My help it standeth only with the Lord; and though
I am destitute of sensible comfort, yet I am enabled to
rest upon the unchangeable word of promise, that those
whom He has justified, and to whom He has given the love
of holiness, the inseparable companion of justification,
He will infallibly glorify. With respect to the work of
the Lord, I hope it prospers among us. I hear of good
being done, and that is some comfort to me. Amongst your
numerous friends, let me beg of you to remember me at the
throne of grace: none more stands in need of your earnest
supplications. Whilst I can keep hold of the promise, I
am encouraged: but I assure you, it is indeed a warfare,
a struggle, a race. You are often, _often_ present to my
mind; and while I have any apprehension of the inestimable
value of spiritual blessings, I will not cease to pray that
you may be enriched with the choicest of them; and that we
may be permitted to join in the songs of the redeemed.”
“Stoke, November 12, 1804.
“It is some time since I heard of you, but hope you are
well: if so, the less matter whether I hear of you or not.
However, pray snatch some passing hour to let us know how
the work of the Lord goes on at D.; for, let matters go
how they may with ourselves, still will we say respecting
the success of the Gospel, ‘Good luck have thou!’ There is
in man a desire to be _something, somewhere_; and this
desire is, beyond a doubt, the moving spring of much of
that forwardness we see in many touching the promotion of
religion. Howbeit, the Gospel is furthered.
“You will be surprised to hear of the death of James P. He
was buried at Colsterworth about a fortnight since. With my
father’s permission, I preached at his funeral to a crowded
church. The effect I know not, but my own heart seemed hard
and insensible as a rock; and, indeed, though I have proof
that my labours are owned by my gracious Lord, yet I seem
like Gideon’s fleece, dry in the midst of divine dew. My
hope, however, and my confidence, is kept immoveably fixed
on the rock of ages; and I have to bless God for a growing
devotedness to his service, an increasing determination to
be the world’s fool for the sake of Christ, and to count
His reproach my highest honour.”
An entry in his private Journal, dated January 27th, 1805, manifests
the same distrust of self, and the same earnestness for the good of
his people.
“At Skillington, this morning, I felt an earnest desire,
had it been God’s will, that I were able to preach
extempore. I had so strong a desire to communicate to the
people what I felt of God’s goodness, that it seemed a
restraint to confine myself to my paper. But, Lord, thou
knowest what a proud creature I am. Thou seest how I covet
the praise of man, and in mercy to my soul hast made me
‘slow of speech.’ O make me of quick understanding in the
ways of godliness! At Stoke, I felt something of the same
spirit remaining, some longings after God in prayer, and
some breathings for his blessing on the people during
the sermon; but at Buckminster, how changed! Wandering
thoughts and imaginations. How manifold are the mercies,
how infinite the patience of God! O when will it be that
my heart shall be immoveably fixed on God: when shall my
soul become as a weaned child? Blessed Saviour! thou art
my Friend, my Advocate, my Head of influence: visit me
with thy salvation: smile upon my poor, imperfect, defiled
labours, and glorify thy name in my weakness!”
April 10th, being his 28th birth-day, is thus noticed:
“Yesterday, I was twenty-eight years of age: but, my heart
ever prone to forget the Lord’s mercies, I forgot to make
any reflections on the Divine goodness in bringing me thus
far. Lord, I would remember, to the glory of thy rich and
free grace, that thou forgivest my transgressions, and
coverest all mine iniquities. I have to praise thee that
thou hidest me from the strife of tongues: thou makest my
way very pleasant: thou strewest my path with flowers:
thou hast also given me some tokens that I have not run
unsent, by blessing my poor attempts to the consciences
of my people, and awakening some of them, I trust, from
the sleep of sin, making them to hear thy sweet voice
speaking peace to their souls. If a worm may be permitted
to plead with his Maker, O let my cry enter into thy ears,
and awaken many sinners amongst us to come to Christ that
they perish not! Yea, Lord, give me to see Jerusalem in
prosperity: nor would I cease to plead with thee till thou
hast answered my prayer. I would praise thy holy name for
a growing determination to glory in nothing save in the
cross of our Lord Jesus Christ. I would bless thee for a
disposition to count reproach for his sake as my highest
glory. I plainly perceive that ‘all who will live godly
must suffer persecution.’ I cannot hope to enter into
heaven but ‘through much tribulation,’ even as thy choicest
servants have done. O enable me to keep my eye ever fixed
on Jesus, that I may not be weary, or faint in my mind!
When I look back, the brightness of thy favour makes my
unprofitableness dark indeed; and I should have just cause
to fear, that the avenging sword of thy justice would cut
me down as a cumberer of the ground; but Jesus liveth,
making intercession, and therefore I am not consumed. Nor
shall I ever be consumed, seeing, ‘He is able to save
to the uttermost.’ To all thy other favours, O Lord, add
a heart to trust thy word; and henceforth let the love
of Christ constrain me to a more constant and uniform
obedience. Thou knowest that I love thy law; and though I
come far short of its requirements, yet there is not one
jot or tittle that I desire to have altered. I consent to
it that it is ‘holy, just, and good,’ and desire to conform
my whole spirit, soul and body, to its divine precepts. Let
thy Holy Spirit, then, carry on the work thou hast begun!
Write thy law upon my heart; put it into my mind; and let
me be changed from glory to glory, till I become ‘meet for
the inheritance of the saints in light:’ whither, in thine
own good time and way, bring me of thine infinite mercy,
for Christ’s sake. Amen.”
In the Easter term of 1805, Mr. Corrie was admitted to his L.L.B.
degree. It was during this visit to Cambridge that the subject of a
chaplaincy to the East India Company was strongly urged upon him by
the late Mr. Simeon. After much and serious consideration, it seemed
to Mr. C. to be his duty to devote himself to the spread of the
Gospel amongst the heathen. An appointment to India was accordingly
obtained for him, through the influence of the late Mr. William
Hoare; and the following extracts from Mr. C.’s journal and letters
will exhibit the state of his mind, in the prospect of quitting his
curacy, for the purpose of exercising his ministry in a distant land.
“July 25th, 1805. I have for a long time neglected to note
down the workings of my soul; but I would now remark, that
when I have been in my best frames, my mind has been most
resigned to the work of the Lord in India. Yet I feel much
cleaving to creatures, and a want of resignation. Lord,
teach me to know, and do thy will!
“Oct. 6th. As the time approaches for leaving England, more
anxiety of mind arises; though blessed be God, no desire
to draw back from the work. O may I be found but faithful!
Lord, strengthen and support me in the work. ‘Give what
thou commandest,--and then command what thou wilt:’ let thy
will be done _in_ me, and _by_ me; and in life and death
let me be thine, through Jesus Christ, thy dear Son, and my
beloved Saviour. Amen!”
TO THE REV. J. BUCKWORTH.
“November 12, 1805.
“From my last you would, perhaps, expect to hear from me
before this; which might have been the case, but that
I received information, when in London, that the fleet
does not sail for India before January next. It is not
likely, therefore, that I shall leave this place [Stoke]
before that time; unless, indeed, Mr. D. should meet with
a curate to supply my place. He is now in London; and, as
my engagement with him ceases at Martinmas, should he meet
with any person at liberty to enter on the curacy, I cannot
expect, nor do I desire, to continue longer. He returns
this week, when it will be determined. On my way from
London, I stopped at Cambridge, and read prayers for Mr.
Simeon on the Thursday evening. It was highly gratifying
to see very many gownsmen attentive hearers of God’s word.
One might compare it to so many messengers waiting for
instructions, with which they were about to post off in
all directions. The Lord increase their number, and long
continue Mr. Simeon at Cambridge, an invaluable blessing
to the church and nation!--I feel some degree of regret
at leaving [this place]; and, especially on account of
some who manifest an attachment to the cause [of God],
whilst yet they are far from being what I could wish them.
I experience something of what the Apostle expressed
towards his people, when he declared he ‘travailed in
birth of them till Christ were formed in them.’ O that the
Lord would ‘cut short his work in righteousness,’ that I
might leave them with a prospect of rendering an account
of them with joy! I reflect with much dissatisfaction on
my conduct whilst among them: so little of the example of
Christ, so little of warmth in public, so little of zeal
in private, so much ignorance, and inexperience in stating
the truths of God, that I fear lest their blood should be
required at my hands: almost involuntarily my soul cries
out, ‘Deliver me from blood-guiltiness, O Lord, and my
mouth shall sing aloud of thy righteousness!’ O the horrid
wickedness of soul-murder! How infinitely valuable must
that blood be, that can wash out so foul a stain! O may
I ever experience its healing and cleansing power; and
may the consideration of the richness and the fulness of
redeeming love animate me to greater exertions, and fill
my mouth with more exalted praises! Lord Jesus, let thy
power rest upon me, and thy strength be perfected in my
weakness! Out of the mouth of a babe and suckling in Divine
knowledge, ordain praise and glory to Thyself! Let my dear
friend say, ‘Amen,’ to these unconnected petitions; whilst,
through grace, my prayers shall continue to ascend, that
every needful gift and grace may be bestowed upon you,
that you may be enriched with all spiritual knowledge and
understanding; and that you may have utterance given ‘to
declare the whole counsel of God.’”
“January 13th, 1806.
“I have not heard further respecting the time of sailing
for India, but am getting ready for a removal on the
shortest notice. With much thankfulness I inform you,
that my mind is quite tranquil in the prospect of
leaving everything dear to human nature. I have, indeed,
sometimes, painful convictions of my insufficiency for the
great work before me; but am in general enabled to believe,
that ‘as my day is, so shall my strength be.’ The affection
my people express for me fills me with shame, that I do not
more deserve it, and with fear lest I should be tempted to
think of myself more highly than I ought to think. It has
pleased my gracious Lord, however, to give me of late a
deep experience of my own depravity, and of my unworthiness
of the least of his mercies. My dear friends seem entirely
reconciled to a separation. I trust that we shall be able
to part without the sorrow of those ‘who have no hope.’ O
how great the condescension of our Redeemer God, who stoops
to so close an union with sinful worms: who allows the sons
and daughters of corruption to address Him as their Husband
and their head; and salutes them as His spouse and His
beloved! Methinks such honour, so undeserved, might well
engage our every thought, and make our every inquiry only,
‘What shall I render, &c.?’”
[1] A friend who had expressed an intention of providing
in life for Mr. C.
[2] The church of which the late Rev. Charles Simeon was
then Incumbent.
[3] The late Rev. John Buckworth, Vicar of Dewsbury,
whose father was an inhabitant of Colsterworth.
[4] Montague Cholmeley, Esq. of Easton Hall, near
Grantham, one of Mr. Corrie’s parishioners,
and grandfather of the present Sir Montague J.
Cholmeley, Bart.
[5] It was now that Mr. Corrie became more intimately
acquainted with Henry Martyn than he had before been.
CHAPTER II.
DEPARTURE FOR INDIA--VOYAGE--ARRIVAL AT CALCUTTA.
Early in the year 1806, Mr. Corrie took leave of his relatives and
parishioners to embark for India. At that time, a voyage to India
was looked upon as a much greater undertaking than it is considered
at the present day. Accordingly on Mr. Corrie’s departure from his
father’s house, the parishioners pressed round to take their leave of
him; many of them deeply affected, believing “that they should see
his face no more.”
After a prosperous journey to London and Portsmouth, he embarked
(March 30, 1806) on board the _Asia_ East Indiaman, bound to
Calcutta. Mr. C. was accompanied by a brother-Chaplain, the Rev.
Joseph Parson, one of his most attached College friends. Among the
passengers were many cadets, to several of whom Mr. C. was made
useful, and became in after life their friend and counsellor. Some
particulars of the voyage are subjoined from Mr. Corrie’s Journal and
Letters, which shew the lively interest he took in the welfare of all
around him, and indicate the steady purpose with which he kept in
view the great work before him.
In his journal, Mr. C. writes under date of
“April 10th. This day I have completed my twenty-ninth
year. In the review of the past year, O what reason have
I to adore the divine mercy. Soon after I had determined
on going to India, which was in June last, it pleased God
to work by his word, and to raise a general attention to
eternal things, amongst my people at Buckminster and Stoke,
giving me real favour in their sight, for which I desire to
praise Him, confessing that I am not worthy to be ranked
amongst the meanest of His ministers. Some amongst them,
I hope, were brought to God. O that they may continue
to walk in the truth; and may each amongst them become
Christians, not in name only, but in deed and in truth!
Since I have been on the point of departing from England,
every objection to the undertaking has been removed from
my mind. My heart is set on the work of the Lord in India;
and I would not draw back, as far as I know myself, to
be made Archbishop of Canterbury. I have taken leave of
my dear friends, most likely for ever in this world. I
would dedicate every faculty of my soul and body to my
redeeming God. Lord, accept me, working in me that which
is well-pleasing in thy sight, through Jesus Christ my
Lord and Saviour; to whom with Thy blessed self, and Holy
Spirit, Three persons in one Jehovah, be all glory, and
honour, and praise, now and for evermore. Amen!
“April 14th. On Saturday afternoon, and yesterday morning,
the wind blew quite a hurricane. In the night of Saturday,
I could not sleep for the tossing of the ship: I lay
meditating on death, and found my mind calm and resigned;
but saw nothing in whatever I had done on which I could
rely for a moment; saw nothing, in fact, but what was
deficient and defiled with sin. Yet, in the consideration
of the atonement, and intercession of Jesus, I could look
_without dismay_, though not with any sensible joy, to a
judgment-seat.
“Yesterday the wind was too high to admit of divine
service. Much consideration about our danger during the
preceding night; but, alas, little disposition to praise
the Lord for his goodness! Some few of the passengers
listened with attention, whilst I read a sermon on the
poop. I had much conversation at intervals with several of
them, on the subject of religion; and found some disposed
to attend. Yesterday, passed one of the Salvage islands:
to-day one of the Canaries (Palma.) No one who has not been
for some time out of sight of land can conceive the delight
which the view of these created; or the refreshment they
afforded the eye. As stupendous monuments of the divine
power, they ought to have raised more adoration in my heart
to the great Supreme. But, alas! I find the more I get
familiarized to the wonders with which I am surrounded, the
less sensibly I feel my dependence on Him in whom I live
and move. Blessed Saviour, O let me be accepted, and ever
preserved through thy intercession, and kept by thy power
through faith unto salvation. Amen.”
Whilst off the coast of Africa, Mr. Corrie relates that the Lady
Burgess, one of the Indiamen in company with the Asia, struck upon a
rock:
“The masts were cut away: the pinnace, contrary to
expectation, floated, (for she filled with water,) and
soon after was driven clear of the breakers, with about
forty persons. As many as could swim plunged in, and about
seventy at length got into her. The boat also was manned,
and, by the exertions of the chief mate, the ladies, (six
in number,) were put into her, and none allowed to go
with them, lest, being crowded by too many, she should be
swamped. The captain and some others who could not swim,
were saved by laying themselves on planks; and, being
drifted by the waves, were afterwards picked up by the
boats. The Leopard’s boats saved about twenty-five. The
ladies were received on board the Nelson; the greater part
[of the crew] were taken up by the Melville, and some by
the Sovereign and Alexander. About fifty perished; amongst
whom were the first and sixth mates, the purser, and
twenty-four cadets; the greater part of the others were
Asiatics, with some soldiers.”
With reference to this melancholy occurrence, Mr. C. writes:
“Sunday, April 20. This morning has been spent in great
anxiety. About two o’clock, I heard guns firing as signals
of distress. When day broke, the wreck of a vessel was
seen on the rocks, off the island Benevento. About eight
boats were observed at a distance, and at ten o’clock
we perceived one making towards the Asia. Soon after,
a passenger of the Nelson, and one of the mates of the
Lady Burgess, came on board, from whom we learnt that the
unfortunate ship was the Lady Burgess, which was gone down
with every part of the cargo. Six ladies, passengers,
reached the Nelson in safety. The mate, after putting the
ladies on board the Nelson, returned to the wreck, when
her poop remained above water sufficiently to preserve
life: on returning a second time, nothing was seen but part
of the bowsprit, every creature had disappeared; but the
Commodore, having sent several boats to their assistance,
suggests a hope that all are saved. What reason have we of
this ship to adore a kind Providence for being directed
a different course! Alas, that such indifference, nay
base rebellion [against God] should still appear! O let
me not be as those who know not God, but grant me such a
due sense of all thy mercies, O Lord, that my heart may be
unfeignedly thankful, and that I may show forth thy praise
not only with my lips, but in my life! Amen.”
The Journal proceeds:
“April 23rd, St. Iago.--Went on shore with the purser. On
landing was struck by the scenery, which was quite new
to me, and highly picturesque. Within the beach there
is a low valley, having the appearance of a marsh, with
shrubs growing in the shape of a pine-apple; it had a very
pleasing effect. Water was here procured for the fleet.
The town stands on a hill, on the right of the valley; and
within the fortifications. At the foot of the ascent, and
on the beach, were three officers riding on small lean
ponies. Their clothes, ragged and much worn, were such a
contrast to an Englishman’s idea of the word ‘officer,’
as to excite a smile. Further on were some slaves, in a
state of nature, employed in breaking cocoa-nuts. At the
entrance of the garrison stood a sentinel, without shoes or
stockings, his other clothes hanging in rags, and having no
lock to his musket; altogether, he reminded me of one of
Sancho Panza’s guards. In the town, which consisted of two
rows of huts, we found poultry, pine-apples, cocoa-nuts,
&c. &c. for sale. The natives perfectly understood what are
called ‘the tricks of trade.’ I am told they sell a kind of
Port wine of inferior quality, mixed with rum to keep it
from going sour; they have also a kind of gin, extracted
from the sugar-cane. Their women are the most disgusting
figures that can be conceived; many of them having only a
covering round the waist; the men too like men in general;
but one, a Caffre slave, was about seven feet high. The
country presents a most barren appearance, being very
hilly, and seldom visited with rain. After staying about
three hours, I returned to the Asia, most thankful that my
lot had been cast in Britain, and admiring the kindness of
providence to that happy isle. Long may a gracious God
exercise the same fatherly care over it! Long may England
flourish, as the place which God hath chosen to put his
name there!
“Sunday, April 27th. I had service on deck to-day, the
sailors being very attentive; was much affected with
languor, so that the day has passed in an unprofitable
manner. I had a long conversation with G., and hope well of
him again. Thought much of my dear relations; and had an
affecting sense of the value of former privileges, ‘when
I went to the house of God, with the voice of joy and
gladness.’ O for the happy time when I shall be privileged
to draw near to God without restraint! Blessed be His name
for some sweet seasons in private. O may the impression of
them remain, and be productive of holiness in heart and
life!
“May 3rd. Yesterday the wind sprung up, a light breeze, and
continues to drive us two knots an hour, after a calm of
three days. In the night, we had a very narrow escape from
running foul of the Alexander; the boats were about to be
lowered from the idea that the ship might go down by the
concussion. What reason to be thankful for preservation! O
for a due sense of all thy mercies, my God and Saviour!
“Friday, May 11th. This day had divine service on deck: in
the evening had a conversation with V. on the doctrine of
the Atonement. He seemed much impressed, and said he had
never before considered it; but hoped he should now make it
the study of his life. Lord, work in him both to will and
to do for Jesus Christ’s sake! Amen. I would record, to my
shame, how feeble my efforts are for the eternal welfare of
those around me; and, when I think of the shame I feel, I
desire to be roused to greater exertions, lest Jesus Christ
should profess himself ashamed of me at the last day. O the
piercing thought of being excluded from thy blessed vision!
Prevent it by thy grace! let me not fall, I pray.
“May 18th. Service on deck. Found much sweetness in
private devotion, with a disposition to pray for my dear
relatives and friends by name. My mind tolerably fixed on
divine things, with boldness to speak to any that came
in my way, on the subject of religion. I have of late
observed with pleasure a great change in P.’s views and
sentiments respecting scriptural truths; and a practice
more correspondent thereto than formerly. This morning, he
spoke with much feeling, on several experimental truths
of Christianity; and I humbly hope, is no stranger to the
power of them. O that I may be enabled to walk in wisdom
towards him, and that he may be an honoured instrument in
turning many to righteousness!
“Sunday, June 1st. I have neglected to make memoranda
during the past week, and fear it is a symptom of spiritual
decay: yet, I find, in general, much fixedness of mind in
private prayer; and sometimes much tenderness of spirit.
The Bible is my delight and daily counsellor; and I think
I watch every opportunity of calling the attention of
those around me to the things of eternity. Yet, I would
confess to my shame, that these attempts are feeble,
generally very unskilfully conducted, and little calculated
to produce a good effect, and chiefly confined to more
intimate associates. I plainly perceive that without a
great exercise of divine power, I am totally unfit for
the work of introducing the Gospel amongst the heathen;
and much fear lest the objects of time and sense should
divert me from that pursuit. Yet, Lord, thou knowest that
to be instrumental in turning many unto righteousness is my
highest ambition. This is the determination of my judgment;
though, alas! my affections draw me powerfully to court
the favour of man, and to covet ease. I perceive myself
poor and blind, and miserable, and wretched, and lost, and
undone; but O the joyful sound of wisdom, righteousness,
sanctification, and redemption in Christ Jesus for ruined
sinners! Blessed Lord, grant me a spirit of faith, that I
may apprehend this dear Redeemer; and by virtue of union
with Him may obtain acquittal from all condemnation, and
daily become more like Him, in righteousness and true
holiness!”
To the Rev. J. Buckworth he wrote as follows:--
“We are in hopes of reaching Madras in nine weeks from this
time; so that before you receive this, which comes by way
of St. Helena, I shall, by the divine permission, be in
India. Indeed, on this element, in a peculiar manner is
the apostle’s limitation to be attended to, ‘If the Lord
will, we shall do this or that.’ My dear friend will be
ready to fear that an account of our spiritual voyage is
to be excluded from this paper. Would that I could gladden
your heart with tidings of a large fleet steering for the
haven of everlasting blessedness; but on this subject my
materials are scanty, though, blessed be God, some news of
this kind I can send you.... We have twenty-two youths on
board, going as cadets to India: of these a few allow me
to talk freely and familiarly on the best subjects; the
others treat me with civility, though sometimes they are
shy of my company. One I sincerely hope is pious, though
very volatile in his disposition: another attaches himself
very much to me, and is much separated from his companions.
These are the most promising among us, ‘the gleaning
grapes, one or two, on the top of the uppermost boughs.’ I
have distributed several Testaments, and other books; but
observe no increase at present....
“My thoughts lead me now to Dewsbury, where I fancy I
behold my dear friend and his dear partner, happy in each
other, and happy in the love of Jesus; but not without
some thorn, to remind them that their God has a more
complete happiness in store for them. You will not need
assurances that my daily prayers ascend on your behalf; nor
need I ask you to believe that words cannot express the
interest I feel in your welfare. May the richest blessings
of Providence and of grace descend upon you both; and
may you bring much honour to the ways of truth, by your
lives and conversation, till, full of days, and full of
grace, like shocks of corn in harvest, you be gathered
into the heavenly garner! I long to be publishing glad
tidings of salvation to poor Indians, and am daily studying
their language for this purpose: an Asiatic on board
helps me in acquiring the pronunciation, and in return,
receives instruction in the New Testament: he evidences a
teachable disposition; laments the folly and idolatry of
his countrymen, and I trust will one day become a witness
against their abominations.”
But to return to the Journal:--
“June 8th, 1806. On a review of this week, I feel
much cause for humiliation, and much for praise; for
humiliation, that I gather no more boldness in the
cause of God and of his Son. Yet, I am thankful that my
silent refusal to conform to the vanities around me is
not unobserved; and that a sneer about saintship is not
unfrequently indulged in, when I am present. I rejoice in
these tokens of my separation from the temper and practices
of the world; yet I would look to more certain evidence of
my love to Jesus than this, even in the devotedness of my
heart to His service and glory; and in the love I feel for
perishing souls around me. Alas, my evidences are very few:
yet I think I would rather be a door-keeper in the house of
God where I might see His face, than live in the richest
palace on earth; and to be instrumental in turning sinners
‘from the power of Satan unto God,’ is more desired by me
than to be Emperor of the world. These are my sentiments
and desires: O Lord, let them not evaporate in empty
speculations for Jesus Christ’s sake!
“Thursday night. I would record to the honour of Divine
grace, the goodness of God to my soul. Rose this morning at
half-past five, found much earnestness in prayer, and my
mind much disposed to that duty, but little if any sensible
comfort. Prayed particularly for a believing, waiting
spirit, which has been graciously vouchsafed. I have
observed two or three instances of answers to prayer, in
the waiting frame of my mind; in the attention I have been
able to give to study, and in some other particulars. Lord,
keep me humble and thankful for Jesus Christ’s sake, Amen!
“June 29th. I have neglected to make memoranda of my
state. Abstained from dinner, with a view to afflict
my soul before God, on account of my own sins, and the
sins of those around me. O Lord, without thy divine
influence I fast and pray in vain. The sins in myself I
would particularly note are, a backwardness to think on
divine subjects; a general deadness in religious duties;
a coldness of affection towards the Lord Jesus Christ; a
want of zeal for God, and of love for souls; and a fear
of censure and reproach, which leads me to suffer sin on
my neighbour unreproved. With respect to those around
me, their profane swearing, their neglect of God and His
worship. O will not God be avenged on such a people as
this? Will not this floating city be sunk in the mighty
waters, for the wickedness of its inhabitants? O Lord, let
my cry come before Thee, in behalf of this ship’s company,
through the mediation of Jesus Christ!
“Sunday, July 6th. This morning a most tremendous gale came
on. Went on deck at five o’clock. The vessel rolling so as
once to ship a sea on the lee-side; every person seemed
apprehensive of danger. For my own part, I do not recollect
to have been afraid, but I felt much awe and seriousness,
in the thought of appearing before God. In the afternoon
(two o’clock), a man fell overboard from the foremost
main-yard. By the uncommon exertions of Mr. Walker, the
third mate, and four of the men, he was taken up alive, and
gives hopes of recovery. Mr. W.’s conduct on this occasion
merits the greatest praise, and has much endeared him to
every one on board.
“July 20th. Read Church History and Persian. The Commodore
spoke an American, which left Calcutta on May 28, and
which on June 22nd, spoke a ship at sea, and received
information that a frigate, supposed to be detached by
Jerome Buonaparte,[6] put into the Cape and was captured
by Admiral Popham; from whence it is concluded that Jerome
Buonaparte either followed the frigate into the Cape and
was taken, or proceeded to India. Two country ships had
been captured in the straits of Malacca.
“Thursday, July 24th. In addition to the news heard on
Tuesday, learned from the Commodore, that the American told
him a general peace had been brought about in India. O that
‘the Prince of Peace’ would establish His dominion among
those perishing heathens! Every day brings me acquainted
with some new proof of that wretched slavery which they are
under to the powers of darkness. My mind is bent on the
work of the ministry amongst them. I think with delight
on the time when I shall be able to address them, in
their own language, on the glorious truths of the gospel;
and am thankful that I find diligence and ardour in the
acquirement of Hindoostanee. Yet, when I reflect on the
backwardness and timidity that possesses my mind in this
matter, among my present associates, I am ready to fear
lest I should be diverted from my purpose. Lord, hold me
up, and bring me through, more than conqueror, for His sake
who, I believe and feel, ‘loved _me_, and gave himself _for
me_!’
“Thursday, August 21st. This morning heard that Ceylon
was in sight; went on deck soon after, and saw land, but
very indistinctly. At half-past one the shore presented
a beautiful object; a great variety of trees, hills, and
plains. My mind more affected than I can express, with
a sense of the goodness of God, in bringing me thus far
in health and safety. I feel no inconvenience from the
climate, and very little of that listlessness I so much
feared. O for a heart to praise the Lord! Surely, surely,
I am more ungrateful than any of God’s children; for His
child I feel I am! O write thy law on my heart; and let my
obedient life bring glory to Thee, through Jesus Christ!
O how I long to be declaring the way of salvation to
perishing souls! O let me have that faith which overcomes
the world; set me free from every entanglement; keep
through thy word those on board whom thou hast disposed to
consideration; fortify their minds, and keep them from the
tempter’s power, to the glory of thy grace, Amen, Amen!
“Sunday, August 24th. Rose this morning at five o’clock.
After prayer--in which I found earnestness, and tolerable
fixedness of mind, though no stirring of affection--went on
deck. Read in the epistle to the Hebrews, and found much
light flash on my mind in reading. Saw more clearly than
ever the _distinction_, yet _consistency_, between the old
and new covenant. At eleven, read a sermon from Walker;
afterwards joined in prayer with W, P, G, and V.[7] I found
much enlargement of heart, and much freedom of expression
in prayer. Lord, keep me humble; and, O bless these my
associates! Convince them of sin; lead them to Jesus;
make them strong in the Lord; and be a spirit of adoption
in their hearts, for Jesus Christ’s sake! Lord, bless my
dear relatives. O give them grace to walk before thee
with perfect hearts; and supply them with every needful
earthly blessing. Feed them ‘with food convenient’ for
their station, and finally crown grace with glory. Amen! No
prayers on deck, or in the cuddy.
“Monday. Yesterday afternoon, a strange sail came in sight
to the northward. Cleared for action, and lay at quarters
all night. Expect to reach Madras to-morrow morning by six
o’clock. Every one seems unsettled in prospect of going
ashore; my own mind has caught the contagion. Nothing to
advantage has been done to-day. ‘Lord, save or I perish.’
“Wednesday. Were disappointed in our expectation, by a
strong current which set us so far to the westward that we
were obliged to tack, and wait for the sea-breeze, which to
our great joy sprang up about three o’clock; and brought
us into Madras roads, where we cast anchor exactly at ten
at night. Yesterday morning the air was much impregnated
with the flavour of the productions of Asia, having a smell
like the sickly smell arising from sweetmeats. The entrance
into the roads was very delightful: the light-house before
us, the European residents’ houses on the left, showing
lights from various quarters; the Nabob of Arcot’s palace
lighted so as to appear brilliantly illuminated. All these
were pleasing objects to eyes accustomed to look only upon
the wide extended ocean for four months past. The striking
of clocks, too, was most gratifying to the ear. My mind
was much affected with a sense of the Divine goodness,
in bringing us thus far in safety and peace. As soon as
we were anchored, two boats came from Admiral Trowbridge
for despatches; and a _Catamaran_,[8] with three natives
charged with letters from the Town-major to the Commanding
Officer. These natives presented a most disgusting
appearance to a stranger, especially an European stranger.
They have no covering, save a small piece of cotton round
their waists; and a cap, like a fool’s cap, of fine
basketwork, in which they carry their letters: and, being
entire strangers to our language, my mind was affected with
dismay and horror. Retiring to my cabin, despondency almost
overcame me. My native country, with its healthy climate,
and hospitable inhabitants, came forcibly to my mind. Those
loved objects seemed for ever gone: dear relatives for
ever fled! In exchange, a sickly climate, a burning soil,
a heathen population, were to be my associates. Alas! how
these considerations depress my spirits, while a sense
of my own unfitness to encounter any of these obstacles,
leads me to consider this as a place of banishment, and an
untimely burial-ground! Yet have I not freely chosen this
undertaking? And, has not God power to bring me through?
And, is He not sovereign of Asia, as well as of Europe?
And, is He not ready to save here, as there? O my foolish,
unbelieving heart! I see the truth of these suggestions;
yet unbelief prevents me from taking the comfort of them. O
Lord, work faith in my heart; and enable me to glorify thee
by a firm reliance on thy promise, that thou wilt not leave
me, but wilt make me ‘more than conqueror through Him that
loved me,’ even Jesus thy Son: to whom with Thee and the
Holy Ghost be glory for ever!
“This morning several boats filled with natives came off:
the rowers, like the Catamaran Jacks in appearance and
dress: the masters or duboshes,[9] having white muslin
coats and petticoats. These duboshes are very obsequious,
very pressing of their services; and have written
characters, as from former masters; but many of these are
evidently forgeries. Many of our Bengal passengers are
gone on shore. I felt too depressed to go; and too much
interested in V. and Y. to leave them on board. Y. I hope,
seems in some measure, established in sound principles and
practice. V. alas, discovers a backwardness to converse on
religious subjects; and I fear, shuns me, lest I should
trouble him with them: he is, however, very regular in his
conduct; and much respected by his associates. But, Oh!
what avails a mere name to live?--He is now gone on shore.
Y. remains on board, with the other Madras cadets, until an
order for their disembarkation arrives. O Lord, keep them
by thy power! O let not Satan triumph over them, for Jesus
Christ’s sake. Amen.
“MADRAS, Wednesday evening, Aug. 27th, 1806. Went on shore,
and was much annoyed by the clamorous importunity of the
natives, who were waiting in hundreds on the beach to carry
the luggage, or otherwise serve the new comers: their
harsh language, and their almost naked bodies, their eager
and obtrusive offers of service disgusted and wearied me
exceedingly. With some difficulty, I got through the crowd;
and, on arriving at the New Navy Tavern, found some of my
old shipmates. Here we were again importuned by duboshes
who were eager to serve us. We made choice of one who
proved a notorious cheat: he made off with six rupees given
him to hire a _bandy_;[10] and I know not yet how much
linen he may have stolen. The profusion of silver or gold
rings which the natives wear on their arms, their ancles,
their ears, and their toes, appeared odd to me; their
offers of service and their whole conduct, whilst I was on
shore, have impressed my mind with an opinion of their deep
depravity, and their entire want of principle....
“On Thursday, August 28th. Parson and I went to call on
the London Society’s missionary. Though unknown to him,
and though carrying no letter of introduction, yet I was
certain that if he were a real missionary, we should be
welcome; and I was not disappointed in this expectation.
We received a cordial reception: Martyn having mentioned
my name, we soon became cordial. He appears a humble pious
man, not destitute of ability, with a degree of zeal: his
education appears to have been confined. Here we learned
that Dr. Ker, the Senior Chaplain, had a letter for me from
Martyn; and that, being obliged to go to Seringapatam for
the recovery of his health, he had left it at the house
of Mr. Torriano. Thither Mr. L. drove me in his bandy,
leaving Mr. Parson to walk back to the inn. On arriving
at Mr. T.’s, I found the letter, enclosed in one from
Dr. Ker, recommending me to accept Mr. T.’s invitation to
take up our abode with him; which we did, and experienced
much hospitality and kindness. Mr. T. is a self-taught
Christian indeed: his son is a sensible and very pious
youth, and showed us much brotherly love; and from the
Lieutenant we received great regard. Next day Mr. P. and
myself called on Mr. V. and found him very reserved: he
afterwards, on further intercourse, became more sociable;
and engaged me to preach for him on Sunday the 31st; which
I did, and took for a subject the character of Josiah. The
Governor, &c., were present; and the church was pretty
full: the congregation was very attentive; though some, I
hear scoffed; but others expressed their approbation. In
the evening P. officiated at the chapel, Black Town, and
expounded the first chapter of the Epistle to the Romans.
I went to hear Mr. L. who preached from Psalm xxxvii. 40.
During our stay on shore, I went often to the cadets’
tents, and have reason to be thankful. Found V. and Y. kept
free from the vices of the place.
“Friday evening, Sept. 5th. I read a portion of the church
prayers, and addressed an exhortation to the boys at
the Asylum. There are about two hundred half-caste boys
educated there, and maintained by public subscription.
Dr. Ker is Superintendent; and Mr. L. is acting Master.
During our stay at Mr. Torriano’s, our apartment was a tent
comfortably fitted up, where Mr. T. generally (his son V.
always), comes morning and evening to join in worship. The
fort is a most complete structure, seemingly defying the
power of man to take it: the buildings within it are very
sumptuous. The Black Town far exceeds my expectation, in
the commodiousness of its houses, and in their structure;
but the streets are narrow; and the dust and filth in
them render the town exceedingly unwholesome. I do not
find the heat by any means so oppressive as I expected:
morning and evening it is as cool as summer in England.
I frequently walked several miles. The Europeans are,
in general, very averse to the idea of evangelizing the
natives. The chaplains consider it as a hopeless case; and
others look upon it as needless and impolitic. I lament
that my mind was not more affected with the stupid idolatry
of these depraved people. Their pagodas abound; and their
attention to them might shame people of purer principles;
whilst their depraved morals show that their religion is
confined wholly to externals; and that they are incapable
of communion with a holy God. These considerations ought
to impress me more. O the unconquerable hardness of this
stupid heart! Yet, blessed be God, who has reconciled
my mind more to the work of the ministry here; and has
influenced me to prefer the honour which cometh of God,
more than the favour of men. I think I am more determined
than ever on publishing salvation to these ignorant
heathen. I have to lament that my mind seldom experienced
any sensible comfort in God, whilst on shore: deadness and
oppression overspread my soul for the most part; yet, I do
not recollect, except on one occasion, that I attempted
to shun the reproach of the cross; and, in general I was
enable to introduce serious subjects.
“Sunday, Sept. 7th. Came on board the Alexander, in
consequence of the Asia being ordered round by Penang, to
take troops to Bengal: much heaviness of mind on account of
the state of those around me....
“Saturday, Sept. 13th. On Tuesday evening last, we came
to anchor off Masulipatam. During that day, in making
in to the shore, the ship was found in three and a half
fathoms (she draws three fathoms;) consequently great
alarm prevailed, every one expecting that she would strike
instantly. The wind being brisk, the ship answered the
helm; and, by the Divine favour, we got clear of the
danger. In the afternoon, a ship which had been in sight
for some days, hauled her wind and stood our course: this
raised a suspicion of her being an enemy; the drum beat to
quarters and every preparation was made to prevent her
boarding us. After some time, she hoisted Danish colours,
and came to anchor near us off Masulipatam. During these
two times of alarm, I recollect to have been much more
anxious as to the event, than on former times of danger
during the voyage; and have reason to fear I have suffered
damage, especially since we left Madras. This I know has
been the case, and I bless God who has given me to feel it,
and to lament it, and to strive and pray against it; and
(blessed be His name) not in vain.
“On Wednesday, Parson and myself went off together with two
officers of the king’s regiment: after a most unpleasant
passage of twenty-four hours, we arrived at Masulipatam, a
distance of not more than six miles in a straight line. Our
delay was owing to the land wind, which, blowing directly
opposite, drove us far to leeward, and obliged the men to
push the boat along shore with long poles; a tedious and
laborious operation. On entering the fort, we found that
Colonel Norris (to whom we had a letter of introduction
from his father-in law, Mr. Torriano,) was in the fort. We
went to his house, and on being introduced to his lady,
presented our letter, which she opened, and sent to the
Colonel, who was on a committee at the barracks. Breakfast
was got for us immediately, and every attention shown
us; after breakfast, the Colonel came in, and ordered us
change of clothes; after we had dressed, he came and shook
us very kindly by the hand, and said, he had an order in
his pocket, which obliged him to be particularly kind to
us. This order he punctually obeyed, shewing us every mark
of attention possible, and even regard.... The propriety
of conduct necessary in ministers, the characters of
many eminently pious missionaries, and of Christ and His
Apostles, were the principal subjects of conversation. May
God give a blessing to our poor attempts to spread the
savour of Jesus’ name; and may the Colonel’s kindnesses to
us be abundantly repaid out of the fulness of Christ! After
passing twenty-four hours very agreeably, and I trust not
unprofitably, we left Masulipatam yesterday about three
o’clock, with the purser; and though detained a short time
at the entrance of the river, from want of water, we got
on board the Alexander by five o’clock: the anchor was
weighed, and we set sail as soon as possible.
“Tuesday. Yesterday I was very unwell in consequence of
drinking too much water: the day passed in a restless,
unprofitable manner to myself. In the evening, I was
enabled to speak to the surgeon on the utility of prayer;
which I did because of some sarcastic remarks made, as
to the uselessness of the Bible and Prayer-book in time
of action; we being suspicious that there was an enemy’s
ship in view. He was silenced, and afterwards showed me
more than usual attention. We were looking out all the
afternoon of yesterday for a pilot; and came to anchor
at ten in the evening in Saugor roads, amidst a fleet
of Indiamen homeward-bound--two ships of war, with many
country ships--a most gratifying sight; though, I confess,
I felt little pleasure. The remembrance of dear relatives
filled me with deep regret, whilst the prospect of being
instrumental in furthering the Lord’s work in India filled
me with joy; and I felt I could forsake all for Christ’s
sake.
“Thursday. We came to anchor in Diamond harbour. The
sailing up the river was delightful; the green herbage
and foliage most refreshing to the eye; and the numerous
population raised wonder how provision could be found for
so many persons. The whole shore, as far as the eye could
reach, appeared one continued village on each side. The
sight of a burying-ground for Europeans at Diamond harbour,
with several monuments erected therein, tended to lessen
my joy; as did the death of Captain ---- of the 77th, for
whom the colours were hoisted half-mast high, and who was
buried in the sea the evening we lay at anchor, in Saugor
roads. Captain C----, Ensign W., Parson, and myself, left
the Alexander in a budgerow,[11] about nine o’clock, and
sailed from Diamond harbour about half past ten in the
evening.
“Friday, Sept. 19th. I went on shore in the morning at
Fulta, and sending some provisions on board to my chums,
remained till flood-tide, which was not till two o’clock.
My mind was much gratified with the scene; the green fields
appearing here and there between the groves, were very
much like scenes I remembered in England; many birds were
singing much like the nightingale; herds of cattle, of the
buffalo breed, with herdsmen tending them here and there on
the bank. A dead body floating on the river created much
horror in my mind; and the bird called the adjutant excited
much surprise. At Fulta I found a very elegant inn, and
accommodations very reasonable. Having placed a chair at
the gate-way on the elevated situation on the bank of the
river, the opposite bank appeared covered with villages,
and the surface of the river with boats. I took out my
bible, and read the 60th chapter of Isaiah. The precious
promises of the enlargement of Christ’s Church came with
much power to my mind; the last verse was very encouraging,
and raised much joy, from the hope that I might be honoured
to be one of ‘the little ones’ who should ‘become a
thousand, and a strong nation.’ The prospect of all these
swarms of people bowing to the sceptre and dominion of
Jesus, filled my soul with exultation. I found much freedom
in prayer, and spent some time in joy and rejoicing. The
budgerow being much longer in coming up than was expected,
occasioned great anxiety; and, to my shame be it spoken,
impatience. O how fickle is my mind: but Jesus liveth, and
He changeth not! Blessed be God for Jesus Christ! I came on
board about two o’clock this afternoon; and we are now at
anchor about ten miles below Calcutta.
“Sept. 21st, 1806. Yesterday morning, being tired of
waiting any longer for a fair wind, I left the budgerow
about five o’clock, and came up in the tow-boat to
Calcutta. The scene on each side of the river was much
the same as during the preceding day; but being indisposed
from want of food, and by exposure to the sun, I felt but
little lively joy. Read in the Bible, and Newton’s Hymns;
and found much desire to be grateful for preservation
during the voyage, for meeting with kind friends, and for
the abundant supply of every temporal want; above all, that
notwithstanding my manifold failings, some sense of my
obligations to God in Christ still remains. The sight of
Calcutta afforded me great satisfaction: the approach to it
was tedious; and I felt some impatience at the perversity
of the boatmen. Alas, the depravity of my nature is but
little subdued! I walked up to the church, and inquired
in vain for Martyn: went to Doughty’s hotel, where I met
V. at the door, who, I feared, was oppressed in spirit
and suffering from the effects of climate. I took some
refreshment, and was about to go forth in quest of Martyn,
when a note arrived from him, desiring me to go to him in
the college.[12] I set off immediately, and was received
by him with the most lively demonstrations of joy. Here I
was desired to take up my abode; and here I am fixed for
the present. Mr. Brown,[13] to whom I am indebted for my
present entertainment, appears a sensible, determined,
pious man; very different from the descriptions I heard of
him during the voyage.”
On the same day, in which these particulars are noticed in his
journal, Mr. C. sent a letter to his sister; written, as it appears,
at intervals during his voyage, and communicating information up to
the period of his arrival at Calcutta. The letter itself is not less
remarkable for its plain good sense, than as manifesting that strong
natural affection and love of country, which entered so largely into
the character of the writer:
“From the date of this letter, (Sep. 21st.) you will
perceive how much longer our voyage has proved than at
the beginning of it we hoped it would. Twenty weeks are
completed since we left Portsmouth: the usual time a voyage
of the kind occupies is about fifteen weeks. The chief
part of our delay was between St. Iago, and the Cape of
Good Hope. Before we arrived at St. Iago, we had fair and
strong winds; and since we got round the Cape, the weather
has proved most agreeable. A thousand anxious thoughts
daily fill my mind on your account: separation from you has
only tended to show how much my comfort depended on you:
scarcely for two successive waking hours has your image
been out of my remembrance. I am very anxious that you
should come out to me; and I am very anxious respecting
your voyage. You have little, humanly speaking, to fear
from dangers of the sea. Your greatest inconvenience
will arise from not having a person with whom you can
communicate freely: to be under a restraint of this kind,
for five months, is a greater evil than you can at present
suppose. You will, no doubt, hear of some lady coming
out, with whom you can take half of a cabin; and if such
an opportunity offers, you need not hesitate to embrace
it. But you will need to use great caution how you trust
strangers; and by no means be too familiar with any of
the passengers, till you have had time to observe their
dispositions: the evil of a contrary conduct has appeared
very strikingly with us; and still more so in some other
of the ships of our fleet. It is very easy to assume an
appearance of gaiety and good-humour, when people only
meet occasionally, and for a short time; but when they
come to live together, and are obliged to meet each other
at every turn, without Divine grace, few tempers are found
sufficiently accommodating to maintain that forbearance,
and to make those concessions, which are absolutely
necessary to peace and comfort. Hence, when by an unguarded
confidence, persons of contrary dispositions and habits
have committed themselves to each other, they soon become
mutually disgusted; family circumstances are exposed;
weaknesses ridiculed; and contempt and hatred follows. You
see I write under the idea that you will not leave England
till you hear of my arrival in India. I have only to add,
that my health is much improved since I left you.
“Since I began this letter, a variety of events have taken
place, and crowd so fast on my mind, that I know not
where or how to relate them. On entering Madras roads in
the evening, the lights reflected from the houses built
on the shore, with the sound of the sentinels’ voices
passing the word, and the striking of the clocks, formed
altogether the most remarkable impression I recollect in
life. After having for five months been separated from the
civilized world in a great measure, and having seen only
the boundless ocean, and occasionally hailing some of our
consorts, you may suppose the entrance into society was
highly gratifying. My joy was silent, and chiefly expressed
in ejaculations of praise to Him who had so graciously
preserved us through the great deep; nor were wanting
prayers for my native land, and for the many dear objects
left behind. This pleasant temper of mind was, however,
of short continuance, as soon as we came to anchor, some
of the natives came off in catamarans; they were almost
naked, and very savage in appearance. The consideration of
being, in all probability, to spend the remainder of my
life among such wretched beings, filled me with melancholy;
and rendered me sleepless during the greater part of the
night; and the whole of the next day, I was very unhappy.
But you will perceive my sin and unbelief in this matter;
as their wretchedness should rather have excited compassion
and anxiety for bettering their condition: the idea of no
further comfort remaining for me, certainly arose from the
absence of the proper influence of that precious truth, ‘If
He give peace, who then can cause trouble?’ I perceive this
clearly now; and I am thankful that I am able to take the
comfort of it to myself. During the whole of our stay, the
anniversary festival of one of their idols was celebrating
at a pagoda or temple, in sight of the house where we were.
Their chief solemnities were celebrated during the night;
and consisted in most wretchedly bad music, something like
bad bag-pipes, accompanied with a tom-tom, or small drum
unbraced, and incapable of music; with these, at intervals,
loud shouts were set up by the people, and something of a
song in praise of their idol sung in alternate strains,
which were responded by the people to each other in a
sing-song tone of voice. O what a blessing is the Gospel
to mankind! Well might the angels sing at Messiah’s birth,
‘goodwill towards men,’ no less than ‘glory to God!’ How
lovely does Christianity appear, contrasted with the
absurdities of these pitiable heathen! O, how privileged
is Britain, where Divine truth shines forth in all its
purity! May my happy native land know the value of her
privileges, and improve them: O that, to latest ages, her
rulers may continue nursing fathers, and nursing mothers
to the Church; and use their widely-extended influence in
rendering their colonies happy as themselves!”
[6] In 1806, Napoleon placed his brother, Jerome
Buonaparte, in command of a squadron of eight ships
of the line, which were ostensibly destined for the
West Indies.
[7] Cadets.
[8] A species of raft used by the natives of Madras.
[9] A kind of general Agent.
[10] A kind of gig.
[11] A native travelling boat.
[12] The College of Fort William.
[13] The late Rev. David Brown, at that time Chaplain at
the Presidency, and Provost of the College of Fort
William.
CHAPTER III.
AT ALDEEN--APPOINTED TO CHUNAR.
On Mr. Corrie’s arrival in Bengal both he and Mr. Parson took up
their abode with Mr. Brown at Aldeen, a short distance from Calcutta,
and remained under the same hospitable roof until they proceeded
to the stations that had been assigned to them respectively by the
government. Henry Martyn was their fellow-guest for a time, and with
that honoured servant of God Mr. Corrie’s intimacy was close and
brotherly. Mr. C. was also in the habit of preaching regularly during
his residence with Mr. Brown, and of maintaining constant intercourse
with the whole body of Christian Missionaries in Calcutta and
Serampore. In his Journal, too, occur many intimations of the anxious
affection with which he regarded such of the Cadets as remained
within reach of his visits, or were willing to correspond with him.
A peculiar regard for the welfare of young persons was, in fact, a
distinguishing feature of Mr. Corrie’s character.
Early in December 1806, Mr. Corrie and Mr. Parson left Aldeen, the
one having been appointed at Chunar, the other at Berhampore. As
respects Mr. C. it will be seen, that during the whole of his journey
to the place of his destination, the subject of the conversion of the
heathen occupied a large portion of his thoughts.
FIRST IMPRESSIONS OF CALCUTTA.
“Calcutta strikes me as the most magnificent city in
the world; and I am made most happy by the hope of
being instrumental to the eternal good of many. A great
opposition, I find, is raised against Martyn, and the
principles he preaches; this gives me no uneasiness--by
the help of God, I will stand fast in the doctrine of
Christ crucified, and maintain it against all opposition.
But, Lord, grant me the wisdom that is from above, that I
may act with discretion, and in nothing give unnecessary
offence!
“At three o’clock,[14] Martyn preached from Rom. iii.
21-23, the most impressive and best composition I ever
heard. The disposition of love and good will which appeared
in him must have had great effect; and the calmness and
firmness with which he spoke raised in me great wonder.
May God grant a blessing to the word. O may it silence
opposition, and promote religion for Jesus Christ’s sake,
Amen.
“Tuesday, Sept. 30th. I have neglected for some time to
make a memorandum of occurrences; but remember, that in
general, my mind has been without any lively sense of
divine things; though my heart has been going out much
after God. The joy expressed by the few serious people here
is very great; and were not those comforts withheld which
I have been some time favoured with, their kindness would
have a tendency to make me proud: for, Oh! I feel an evil
heart cleaving to the world, though not under its former
shape. I am not without a secret uneasiness, that I have
not talents to render me equally acceptable with others.
This is not to be content with God’s appointments; though,
I think, I would not have others brought to my standard,
but would rise to their’s, that God may be more glorified.
I have received great kindness from Mr. Brown, and much
benefit from his conversation. Blessed be God, I feel no
disposition to shrink from the shame of the cross, but
hope, with boldness, to declare myself a fellow-labourer
with Martyn, in the controversy excited by his preaching.
“I preached on Sunday [Sept. 28,] evening, at the Mission
Church, from 2 Thess. i. 7-10: my mind was somewhat
impressed with the importance of my office, both before
and during the service. I trust the furtherance of God’s
glory, and the good of souls, was, and is, my prevailing
desire. Went up to Serampore yesterday, and in the evening
was present at the marriage of Mr. Desgranges.[15] Mr.
Brown entered into their concerns with much interest. The
pagoda[16] was fixed on, and lighted up for the celebration
of the wedding; at eight o’clock the parties came from
the Mission house, [at Serampore] attended by most of
the family. Mr. Brown commenced with the hymn, ‘Come,
gracious Spirit, heavenly dove!’ A divine influence seemed
to attend us, and most delightful were my sensations. The
circumstance of so many being engaged in spreading the
glad tidings of salvation,--the temple of an idol converted
to the purpose of Christian worship, and the Divine
presence felt among us,--filled me with joy unspeakable.
After the marriage service of the Church of England, Mr.
Brown gave out ‘the Wedding hymn;’ and after signing
certificates of the marriage, we adjourned to the house,
where Mr. Brown had provided supper. Two hymns given out by
Mr. Marshman[17] were felt very powerfully. He is a most
lively, sanguine missionary; his conversation made my heart
burn within me, and I find desires of spreading the Gospel
growing stronger daily, and my zeal in the cause more
ardent. But O ‘my leanness’ in comparison of these ‘burning
and shining lights’ around me. Yet, in the strength of
Jehovah will I go forward, and will tread in their steps,
and pursue them at a distance, though I may not hope to
come near their attainments.
“Oct. 10th. I have for some time past been oppressed with
a sense of the want of spiritual affections: my heart as
cold as ice, no mouth to speak of, or for God: deadness in
prayer, and languor in every spiritual duty. I perceive
my great insufficiency for the work of the ministry; and
lament exceedingly my small opportunities of education,[18]
and my sinful negligence in not better improving those I
had. ‘God be merciful to me a sinner,’ and perfect praise
to Himself out of my weak and unskilful mouth! Last night
I went to the Mission-house, [at Serampore] and supped
at the same table with about fifty native converts. The
triumph of the cross was most evident in breaking down
their prejudices, and uniting them with those who formerly
were an abomination in their eyes. After supper, they sang
a Bengalee hymn, many of them with tears of joy; and they
concluded with prayer in Bengalee, with evident earnestness
and emotion. My own feelings were too big for utterance.
O may the time be hastened when every tongue shall confess
Jesus Christ, to the glory of God the Father!
“On Friday evening, [Oct. 10th.] we had a meeting in the
pagoda, at which almost all the missionaries, some of their
wives, and Captain W. attended: with a view to commend
Martyn to the favour and protection of God in his work. The
Divine presence was with us. I felt more than it would have
been proper to express. Mr. Brown commenced with a hymn and
prayer, Mr. Desgranges succeeded him, with much devotion
and sweetness of expression: Mr. Marshman followed, and
dwelt particularly on the promising appearance of things;
and, with much humility, pleaded God’s promises for the
enlargement of Zion; with many petitions for Mr. Brown and
his family. The service was concluded by Mr. Carey,[19]
who was earnest in prayer for Mr. Brown: the petition that
‘having laboured for many years without encouragement or
support, in the evening it might be light,’ seemed much
to affect his own mind, and greatly impressed us all.
Afterwards we supped together at Mr. Brown’s. The influence
of this association remained on my mind, and shed a divine
peace and composure through my soul.
“Sunday 12th. This day I preached at the New Church from
Gal. vi. 14. The Governor General, &c., attended. I felt a
good deal of palpitation before I ascended the pulpit, but
afterwards experienced great composure of mind; and had no
idea that any one would be offended, being conscious that I
was speaking the truth. I found much earnestness in prayer
before, and after, divine service. God grant an increase to
His own word for Jesus Christ’s sake!
“Oct. 13th. I came to Serampore to dinner. Had a
pleasant sail up the river: the time passed agreeably in
conversation. In the evening a fire was kindled on the
opposite bank; and we soon perceived that it was a funeral
pile, on which the wife was burning with the dead body of
her husband. It was too dark to distinguish the miserable
victim of superstition; but by the light of the flames
we could discover a great crowd of people: their horrid
noise, and senseless music, joined with the testimony of
some of the servants, convinced us that our apprehensions
were founded on fact. The noise continued till ten o’clock,
and the fire was kept burning till that time. My mind was
struck with horror and pity. On going out to walk with
Martyn to the pagoda, the noise so unnatural, and so little
calculated to excite joy, raised in my mind an awful sense
of the presence and influence of evil spirits. O that
the Lord would command his word to run and be glorified,
in casting them out, and placing in their stead the mild
influence of his Gospel!
“Oct. 18th, 1806. On Wednesday last, Mr. Brown, Parson
and myself proceeded up the river with Martyn, to set him
on his way to Dinapore. We landed at Ghyretee, and walked
through a most delightful avenue; afterwards through a neat
village (for this country), and arrived at Chandernagore
about seven o’clock: we took tea at a tavern, and went
on board our budgerow, about nine o’clock. After joining
in prayer, we retired to rest. On Thursday morning,
we proceeded to Chinsurah, on foot, through groves of
fruit trees; we arrived at Chinsurah soon after seven
o’clock, and received a most hospitable reception from
Mr. Forsyth:[20] after dinner, we went with Mr. F. above
Bandell; and after worship, returned to Chinsurah in &
_paunchway_.[21] Yesterday morning, the weather having
commenced rainy, we determined to return to Aldeen, on
account of Mr. Brown’s boat becoming uninhabitable. We
first engaged, according to arrangement, in alternate
prayer. Mr. Brown commenced with reading a portion of
Scripture, singing a hymn, and prayer, which order was
observed by P., myself, and Martyn. A sense of the Divine
presence was experienced by each of us, and our consolation
in Christ Jesus abounded; so that we left our friend
without regret, and he parted with us cheerfully; each
persuaded that God was with us, and would be our ‘shield
and exceeding great reward.’
“Oct. 22nd. On coming down the river, I saw the figures
of Doorga[22] paraded on the river, and the indecencies
of idol-worship. My mind was inexpressibly grieved; and
most earnestly did I desire to be able to address the poor
deluded heathen.
“Nov. 3rd. For some time past I have made no memoranda
of the state of my mind. Alas, my wretched backwardness
to any really good thing! In general my heart has been
hard and insensible, though my desire has been to the
contrary; and I have had but little inclination to pray,
though no disposition to give up prayer; and sometimes have
experienced enlargement of heart, and melting of soul in
prayer. I have preached several times at the Old Church,
and once at the New. My purposes of labouring among the
heathen are, I bless God, more fixed; and a desire to be at
my station, and about my proper work, grows upon me.
“When I hear of a spirit of covetousness which has affected
many, I fear and tremble; and I think something of that
disposition was working within me this morning. Oh! how
often have I said that I desire not to leave one shilling
behind me at death. I would record my own declaration,
beseeching thee, O Lord, that I may be enabled to trust
thee for future supplies, and to live by faith upon thee
for daily bread!
“24th, For some days past my mind has enjoyed quiet and
peace with God; my indisposition has been in a great
measure removed, and I can speak and act as usual. ‘Praise
God from whom all blessings flow.’ My mind has been calm
and resigned to the will of God, in the prospect of my
destination, and in my preparation to set out for Chunar;
but little, alas! of lively affection, with much wandering
of heart in prayer. The youths who came out with me have
been much on my mind. My dear relatives have not had so
particular an interest in my prayers as at some other
times; but their welfare is exceedingly dear to me, and the
prospect of having my sister with me very cheering.
“Nov. 29th. This morning Mr. Brown, Parson, Mr.
Thompson[23] (of Madras), and myself, met in the pagoda
at Aldeen, to consult in what way we may most effectually
promote the glory of our redeeming God in the earth. After
prayer by Mr. Brown, and after some conversation, we
agreed, 1st. To join in the views, and aid to the utmost of
our power, the purposes of the British and Foreign Bible
Society: 2ndly. To help forward the translation of the
Scriptures into the languages of the East, as much as in
us lies; and to take the expense of the Sanscrit and Greek
Testaments upon ourselves: and 3rdly. To make a quarterly
report of our prospects, our plans, and actual situation in
our various stations, as far as the Church is concerned, to
Mr. Brown; who will add his own, and cause a copy of the
whole to be transmitted to each individual. After prayer we
separated.
“Dec. 8. To-day set off for Chunar. In the strength of the
Lord God I go forth. O, prepare a people for Thyself, and
make me the instrument of gathering them into thy fold!
Keep me by thy mighty power in body and soul; and enlarge
my heart that I may delight in Thy will, and lay out all my
time and labour in Thy service! Amen, Lord Jesus. Amen!
“Dec. 13th. On Monday last Parson and myself left Aldeen,
to proceed to our stations; Mr. Brown and Mr. Thompson
accompanying us. We arrived at Chinsurah about three
o’clock, after a quick sail up the river, the tide being
in our favour: we called on Mr. Forsyth, with whom we
spent the evening. Mr. F. conducted family worship, and
was excellent in the application, and very fervent for
the fulfilment of many precious promises. The presence of
God was with us. Mr. F. gave me favourable intelligence
respecting General M. at Chunar, to which place Mr. L.
had sent tracts, which had been noticed with approbation
by the General. I hope the Lord has prepared my way.
Yesterday morning, after breakfast and family worship, we
set forward, Mr. Forsyth accompanying us. In the evening
we walked on the bank, whilst the boatmen hauled our boat
along. The encouragement and comfort his conversation
raised in my mind will, I hope, never be forgotten: much
lively and spiritual conversation passed, chiefly on
the means most suitable for us to employ under present
circumstances. We concluded by commissioning Messrs. Brown
and T. to buy Bibles, Testaments, and Common Prayer-books,
to be sent to us from time to time for distribution. Our
friends left us to return to Calcutta. A sweet composure
fills my heart: and, without regret, I leave all that earth
and sense hold dear, to do thy will, O my God! Let me find
strength according to my day; and call Thou me to any
thing in which I may most glorify Thee. Leave me not for a
moment; for though now, ‘by thy goodness, thou hast made
my mountain strong,’ yet if thou hide thy face I shall be
‘troubled!’
“Dec. 14th. Yesterday morning we left Sook Saugur: in the
afternoon our attention was arrested by loud lamentations:
we observed a dying man put into the river to expire; this,
in the opinion of the Hindoos, insuring Paradise. We were
much shocked at the spectacle. Lord, how long, how long
shall Satan triumph? Four out of six are killed in this
way, and hurried out of life.”
On the 16th of December, Mr. Corrie writes to his father:--
“I am now on my way to my station at Chunar, five days’
journey from Calcutta, and three from Berhampore. To this
last place Parson is appointed, and we are together in
the same boat; after which I have eight weeks’ journey
alone. I have, however, several introductions to christian
friends on the way, and Martyn’s station is before me,
where I intend to stay a few days with him. My mind is at
perfect ease, and my soul happy in the love of God, and
overflowing with gratitude to the Giver of all good. Much
and unexpected kindness has been shewn me in this strange
land; and I have found that whosoever forsaketh aught for
Christ shall reap an hundred-fold ‘in the present life:’
how, then, can I doubt the fulfilment of that part of the
promise which relates to the life to come? In the house
of Mr. Brown, every attention that affection could think
of has been shewn me.... The country through which we
have come, is, in general, very pleasant, though flat. We
walk on the bank morning and evening; and amuse ourselves
with finding out resemblances, or fancied resemblances to
scenes we remember in Britain. We have every comfort we can
wish for; and our morning and evening worship, consisting
of singing, prayer, and reading the Scriptures, tends to
revive our souls; whilst we walk as friends, and take sweet
counsel together on the ends and means we purpose in our
ministry. I have written so often that I forget what I
may have said to you; but you who know how much I am the
creature of impulse in every thing--except my expressions
of affection for you all, and in matters of fact,--will
not judge of the state of my mind from one single letter.
I allude especially to what I have written respecting the
conversion of the heathen. _You_ know, what _I_ now know,
how sanguine I am in schemes that my soul enters into; and
oft have I made calculations and statements which have
afterwards made me blush.--The state of society among our
own countrymen here is much altered for the better within
these few years. The Marquis Wellesley openly patronized
religion; whether from motives of state policy or not, it
is not ours to judge. He on every possible opportunity,
made moral character a _sine quâ non_ to his patronage,
and sought for men of character from every quarter to fill
offices of trust. He avowedly encouraged, and contributed
to, the translation of the Scriptures into the native
languages; and wherever he went, paid a strict regard to
divine worship on the Sunday. Before his time, all causes
were tried in the courts of justice, through the medium of
interpreters; but by the College which he instituted, he
furnished the natives with judges capable of determining
from their own knowledge of the language, and judgment on
the evidence; and has thus laid the foundation of peace
and justice, such as Asia before knew not. _He has been
the saviour of India to Britain._ The state of the natives
in a moral point of view is deplorable; the most shocking
indecencies form a part of their worship; and lying,
cheating, &c., are not considered crimes. Two youths who
were seriously impressed during the voyage, and one who
was our fellow-passenger, and has since been brought to
consideration, are going on consistently in the ways of
wisdom. These first-fruits of our Indian engagement afford
me the most lively encouragement, and the strongest hope
that God is with me of a truth. O may He be a spirit of
power in my own heart, and a word of power in my mouth,
that many may be turned unto righteousness: then I am sure
that you will bless the day that took me from you, and we
shall rejoice together in the loving-kindness of our God!”
But to return to the Journal:
“December 18th. This evening we are at Plassy. Walking on
the bank of the river, we passed an old man brought down to
die by the river-side: he exhibited signs of considerable
vitality; and certainly no symptoms of immediate
dissolution. My spirit was stirred within me; and a Brahmin
coming past, I began to talk to him on the wickedness of
killing men in this way. He said his shasters[24] commanded
it, and that the doctor had pronounced the man dying. I
told him that God did no injury to man; that He was good;
and, therefore, the shasters were not God’s word; and that
God was displeased at such proceedings; he understood me,
and pleaded their customs. I answered, that the custom,
the shasters, and the people, were all bad; and that
when he died he would go down and lie in fire for ever.
He evidently understood me and seemed confounded. I then
told him that at Cutwa, a Sahib lived, who would give him
the true word of God, and recommended him to go there. It
appeared, however, that he came from Moorshedebad, and
showed no disposition to return to Cutwa. Passing on, we
found a party going to Juggernauth. I asked one of them,
Why he went there? What use it would be to him, and what
good it would do to him? He seemed confounded, and made no
reply. I told him also of the anger of God, and of the fire
after death. A Birajee[25] came running after us to beg; he
was an old man. On being told by him what he was, I said
to him, that he was a lazy man that would do no work, but
only eat, and that God was angry with him, and that when he
died he would go down to fire for ever. He was surprised at
this reception, and could only plead his age. I recommended
him to Cutwa. This is my first effort at missionary work:
but O, how I blush, and abhor myself, for the imperfect
manner I speak for God. I know enough of the language to
have conveyed different ideas, and more of them, but I
am nothing, and know nothing. Lord, grant me wisdom and
utterance; and, O, smile on my feeble attempts for the
furtherance of thine own glory, through Christ Jesus!
“Dec. 21st. We are now by the kind providence of God at
Berhampore. On Friday Mr. Grant and Mr. Ellerton stopped
our boat, about one o’clock, and we stayed at that place
all night. We met, also, with Messrs. B. and their
friends; one a youth from England, by the Nelson. They
also stayed with us; and in the evening, we were joined by
two officers, going down to Calcutta. We made a party of
eight, and sat up till twelve, talking to little profit,
chiefly about the siege of Bhurtpore. Yesterday morning
we separated, and were accompanied the whole of the day by
the Messrs. B., who joined with us in morning and evening
worship.
“Dec. 23rd, 1806. (Bogwongola). Yesterday morning we waited
on General P. and afterwards visited the place appointed
for public worship, a large upper room. In the afternoon,
we visited the hospital. I drew near the bed of a man
apparently in the last stage of disease, who received the
word with tears, and requested me to pray with him. Having
made this known, P. invited the others to draw near: a
large party collected from all parts of the hospital. I
expounded the third chapter of St. John’s Gospel, and
prayed. Much attention in the poor men.
“I left Berhampore this morning at seven o’clock; and,
after passing through a well-cultivated and fertile
country, arrived here at twelve. I am now on the great
river, proceeding to Mr. Creighton[26] at Gomalty. I am
much pained at heart on account of separation from dear
Parson, and disheartened at the prospect of being so long
on the way to Chunar; and tired with the importunity of the
natives. Never, never have I felt so keenly the separation
from dear relatives; but I have no wish to draw back, but
would pray and hope that “God will be the strength of my
heart, and my portion for ever,” in and through Jesus
Christ.
“Dec. 26th. Last night I arrived at Gomalty, and found
a very kind reception from Mr. Creighton. In the course
of conversation, I have learned that he, with Messrs.
Ellerton and Grant, have instituted about twelve schools
in the villages, in this neighbourhood, in which many
children of the poor natives are taught to read and write;
and christian tracts, and the New Testament in Bengalee
are read to them, and by them. One Brahmin objected to
the reading the Holy Scirptures; but, some parts of them
being read to him, his objections were removed, and he
considered that they were very good. In one of the schools
the master is a Brahmin, who teaches these tracts, &c.;
though he says, that if the sentiments contained in them
prevail, the Brahmin’s power will soon be at an end.
The salary allowed the teachers is five rupees[27] per
month; for which they teach as many children as choose
to come. In one school about seventy or eighty children
attended at first; and about forty still continue to
come. In this school thirty have been taught, and are
gone off to different employments. Many of the boys have
made considerable proficiency in reading and writing; and
through them, the knowledge of the Scriptures is diffused
to a considerable extent; the consequence is, that much
less dissension is found in the neighbourhood; so that when
the native missionaries come amongst them, the people are
much more ready to hear them than in other districts. They
hear, also, with much attention, and in general approve of
Christian truth.
“Dec. 27th. To-day Mr. Creighton sent for the schoolmaster
of the place with his little charge, about fourteen: some
others were in the habit of attending, but were at this
time absent. The method of teaching is by writing the
character in the sand, and then pronouncing the letter;
thus they learn both to read and write at the same time:
some of the children have made considerable advancement.
The manners of the children are much the same as those
of children at home; and much gratification did their
contented faces and their little tricks afford me.
“Dec. 29th. Yesterday morning Messrs. W. the two B’s and
A. came over to attend Divine worship. At ten o’clock we
went and heard the Bengalee missionaries preach to their
countrymen: the three appear to be humble and sincere
Christians. Those who understood them say, that the
preaching was very energetic and eloquent.
“Gomalty, Jan. 1st. 1807. I would begin the new year by
reviewing the old. The mercies of the past year are
many and great; and, for these mercies, I am bound to be
exceedingly thankful. During the voyage, my attempts were
not without some good effects on the minds of V. and Y.
especially: the Lord made my presence a restraint on some
who would otherwise have been more profane, and gave me
favour in the sight of many: kind friends have been raised
up for me in India, wherever I have come, and all my wants
have been abundantly supplied. These mercies call for the
loudest praise to Him who rules on high; but especially do
spiritual mercies call for gratitude: that I have been kept
from gross sins before men; that I have not been permitted
wholly to restrain prayer before God, or to cast off His
fear; that I have been enabled in public preaching to
declare what I believe to be the whole counsel of God; and
that some tokens of Divine approbation have been granted
to His word. I feel a growing boldness to speak for God in
private, and something more of a power to cast off the fear
of man. These are subjects which may well furnish matter
for everlasting songs. I would record what I feel still
wrong, that I may be disposed to live more simply on Christ
for strength as well as righteousness. I find a disposition
to seek the applause of men, which sometimes leads me into
words and actions which grieve the Holy Spirit, and wound
my own soul. There is a sinful nature; a disposition to
rest in the form of godliness; and a spirit of indolence
which causes me to waste hours and days to no profit.
These things grieve and bow down my soul. I would, also,
record my purposes, that I may be bound to perform them. I
intend to keep aloof from visiting parties at Chunar, as
much as I can; to establish worship as often as possible;
and to teach and preach Jesus Christ, ‘publicly and from
house to house,’ both to professed Christians, and to the
heathen. But, when I reflect how most of my resolutions
have hitherto come to nothing, O Lord, let thy power rest
upon me! I would record my most earnest desires, to mark
the Lord’s dealings with me, and His answers to prayer. My
first desire is, that a ‘door may be opened’ at Chunar,
and that I may have power to enter in thereat, that so
‘the word of God may have free course and be glorified’
in the conversion of souls. Secondly, that my dear family
may be the special objects of the favour of Jehovah; and
that my dear sister may come out to me, _if it be the will
of God, otherwise not_. Thirdly, that V., Y., and B., may
be kept from the power of the devil, the world, and the
flesh; and that they may be redeemed and preserved from
all iniquity, and have liberty to serve God without fear.
Fourthly, that the choicest mercies both of Providence and
Grace, may descend on all whose hearts have been disposed
to favour me; and that the Government of India may be
disposed to _permit_, at least, attempts for the conversion
of the natives; and that the kingdom of Christ may come.
And, O Lord, I would devote my life, my strength, my every
faculty, and every gift of grace, nature, or providence,
wholly to thy service and glory! I offer myself to Thee.
O pardon, accept, and bless me, through Jesus Christ; and
bring these purposes to good effect, for thy name’s sake!
“Jan. 6th. Left Mr. Creighton at Gomalty yesterday morning.
In travelling, found my mind somewhat stayed on God. I
welcomed the budgerow, and the dreary river, as old though
inconvenient friends, who would put me in the way of active
usefulness. I was much pleased with the school in Mr. C.’s
bungalow; and, from the pleasure the Brahmin showed, in
making the scholars read the Bengalee New Testament, I have
a hopeful presentiment that the kingdom of Satan, thus
divided against itself, cannot stand long.
“Jan. 16th. This morning, I visited the wells near
Monghyr.[28] One of the wells is cold; but close to it,
another bubbles up water, like the bubbles that rise from
the bottom of a caldron as the water grows hot. I found
this water so hot, that I was scarcely able to bear my
hand in it. Here, they say, Ram’s wife bathed, after she
had been stolen away, and recovered again by her husband.
Many Brahmins and Faqueers were staying there; and were
very importunate for money. With a _buckshish_[29] I
offered tracts, and was immediately told that a Sahib, a
short time since, had left many. A very interesting boy,
about fifteen years of age, read in one of the tracts, and
told me that it meant, There is only one God, and that all
their poojahs, &c., are vain. I spoke to him, and an old
man, with several around; the boy seemed to understand
perfectly what I meant; and said, that when he understood
the matter thoroughly, he should leave off poojah; and,
as I spake of hell as the portion of wicked men, several
behind showed symptoms of scorn. The old man discovered
much impatience, but, for the _buckshish_, stayed till I
had said all that I thought necessary. The boy’s father
manifested uneasiness, and evidently wished his son away;
but for the same reason permitted him to stay. The father
said, that Adam was first created, and that all men are his
children: that the world was drowned, and then Noah became
the parent of us all. I replied that it was true; and that
Adam and Noah worshipped God, and paid no regard to poojahs
and the river. Why, then, did they pay that regard to the
creature, which was due only to God? He answered, that when
God should give all the world to be of the same opinion, it
would be so. To which I replied, That it was true; and that
in England we worshipped God as Adam and Noah did; and that
now the word was sent to him.
“Jan. 26th. On Friday, I left the budgerow, and came
through a most fertile country to Dinapore. I observed some
of the customs of the natives which explained passages of
Scripture. In the evening, the conversation of dear Martyn
seemed to drive away all pain; but weakness soon made me
wish for rest. Yesterday, I preached here to an attentive
people, from Matt. vii. 21-23. Some of the officers
scoffed. Oh! what cause for thankfulness in the sweet
communion I am favoured with in Martyn, and in the kindness
I meet with on all hands! O for a heart to praise the Lord
for his goodness! O for power to do His will, to love His
work; and for a spirit of compassion for perishing souls!
“Jan. 29th. Just leaving Dinapore to proceed to Chunar, in
tolerable health and spirits. I have found but little of
spiritual comfort; though much pleasure in communion with
dear Martyn. My purposes of labouring amongst the heathen
are much revived, encouraged and strengthened, by the
conversation of this dear friend: we agreed to exchange
letters every other Monday. I found the vanity of worldly
pursuits in the society I went into; and perceive afresh
that God is alone the fit and satisfying portion of the
soul. O may I live under this impression, and may my life
and conduct testify that it is a divine impression!
“Feb. 15th. On approaching Chunar, the appearance of
the fort struck me as beautiful; but, from the reports
of its unhealthiness, I was ready to consider it as my
grave, and approached it with a heavy heart. I have found
some earnestness and liberty in praying for a blessing
on my entrance in amongst them. I trust the Lord will be
entreated.”
[14] On Sunday, Sept. 21.
[15] One of the London Society’s Missionaries.
[16] The Hindoo temple of the idol Bullub, which the
Brahmins had deserted. Mr. Brown had repaired,
and fitted it up as a family chapel and study.
The pagoda was, also, sometimes appropriated
to the accommodation of Mr. Brown’s particular
friends.--MEMORIAL SKETCHES OF REV. D. BROWN, p. 137.
[17] Baptist Missionary.
[18] During the four years that Mr. Corrie resided in the
neighbourhood of London, little or no attention was
paid to his education.
[19] Baptist Missionary.
[20] One of the London Society’s Missionaries.
[21] A small covered boat.
[22] One of the principal Hindoo female deities.
[23] The Rev. Marmaduke Thompson, late Chaplain at Madras.
[24] Holy books.
[25] A kind of religious mendicant.
[26] Superintendent of Indigo works.
[27] About ten shillings sterling.
[28] The celebrated hot-well named “Seetacoom,”--the
fountain of Seeta.--BISHOP HEBER’S JOURNAL.
[29] Present.
CHAPTER IV.
SETTLEMENT AT CHUNAR.
Chunar, the first scene of Mr. Corrie’s stated ministry in India,
used to be a place of greater importance than it is now that the
frontier of the British Empire has been so much extended in all
directions. The fortress is spread over the sides of a high rock
which is washed by the Ganges; and although the place is not
considered unhealthy, yet during some months in the year, the heat
at Chunar is intense. The Europeans stationed there, when Mr. C.
was chaplain, were all military, and for the most part invalids,
who, though unfit for active service, were equal to garrison-duty.
Besides those Europeans and some Sepoys, there were a few half-castes
of Portuguese extraction, and some native women who followed the
army. Without the cantonments was a Hindoo and Mahomedan population
amounting to 10,000 or 12,000 souls. The Europeans, also, at Secrole
(about twelve miles from Chunar) became afterwards part of Mr.
Corrie’s charge; whilst the vast heathen population of Benares, with
its cruel and senseless superstitions, opened out a large field for
the exercise of missionary zeal and christian philanthropy.
The extracts given below from Mr. Corrie’s journal and Letters,
will explain the nature of his official duties, and missionary
operations. It will be seen that he had many obstacles to encounter
in his efforts to impart the knowledge of Christ to those “who lay
in darkness and in the shadow of death.”[30] Among the many trials,
too, which his faith had to sustain, not the least will appear to
have arisen from the determined hostility to all missionary labours,
manifested by the Government of India; in forgetfulness, it may be
presumed, of the great truth, that as “the kingdoms of this world
are” destined to “become the kingdoms of our Lord and of His Christ,”
all opposition to the spread of Christianity is hostility to the
“King of kings.”[31]
“Sunday, Feb. 22nd. This day I begin my labours at Chunar,
and have much reason to adore him who heareth prayer, for
smoothing my way, and opening a door of hope that good will
be done. I arose at five o’clock this morning and prepared
for divine service. At seven o’clock, I went to the place
of worship, and found there the effective artillery-men,
the garrison invalids, and several of the others, with the
Colonel, Captain P., Lieut. A., and the invalid officers
D. and H. with some other officers of the Fort. Observed
several very attentive. At half past nine o’clock I went to
the hospital, and found a table set, and the people very
ready to hear, and attentive. Now, O Lord,
“Do thou the gracious harvest raise,
And thine alone shall be the praise.”
“Feb. 25th. This evening I went to see the Roman Catholic
chapel, a small place of about eight feet square,
surrounded with a veranda. A dish with spices, and another
with flour, were placed on the altar. A Padre comes
occasionally, but he has not been here for the last two
years; he has baptized several native women connected with
Europeans; but I cannot find that any other natives have
been baptized by him.
“Feb. 27th. Yesterday and to-day, I had an opportunity of
talking with some poor women, Portuguese Roman Catholics,
about Jesus Christ; and found some relief to my own mind in
recommending Him to their regard. From one I learned (what
indeed I had heard before) that at Bettiah, situate in what
used to be the old kingdom of Nepaul, eight days’ journey
inland from Chuprah, all the inhabitants are Roman Catholic
christians: a padre resides amongst them, and they have a
church.
“March 8th. The week has passed with little profit. I
received a letter from dear Martyn,[32] which comforted
me not a little. On returning from public service, I
found some earnestness in prayer to God for my flock;
for the Church in India; and her ministers; for my dear
relatives; for my former flock, and all who pray for me;
but especially for my dear country, her government, her
ministers, her people; and for all christians. After dinner
I called in the Bettiah-christian,[33] and found him
intelligent, and very attentive to his padre. He gave me
the history of the creation and fall of man, with a mixture
of fable, and some confusion in the connexion. He seems to
know nothing experimentally of Christ; and, if I understood
him rightly, considers that the sin of Adam, which fell
upon his posterity, is removed by Christ; and that now by
attending to the sacraments we obtain pardon of sin. God
grant me wisdom to deal prudently with him: he appears
sincere, but not very humble.
“March 9th. This morning I went to the hospital, in
consequence of a message from a native woman, who is
desirous of baptism: she appeared anxious to go in God’s
way, as she expressed it; and with tears said, that from
her heart she desired baptism. On my asking her whether she
was a sinner? She replied, That before, or towards God, she
was a sinner: but on being further questioned, confessed
she did not know wherein she had done amiss, except it were
in living in an unmarried state; looking wistfully at the
man. I took occasion, from this confession, to speak of the
evil of this circumstance, and of the only way of obtaining
forgiveness, through the blood of Christ. She promised to
keep this word in her heart, and to pray according to my
directions. The man appears sensible of the evil of his
present habits; and promises that, if the woman lives, he
will marry her. I am at a loss how to proceed: to refuse
her baptism will evidently be a grief to her; and I hope
she is awakened to a sense of her sin. May the Lord direct
me!
“March 15th. I went yesterday evening to the barracks; and
if circumstances had been favourable, should have married
the persons above-mentioned; but find I should have broken
military regulations if I had done so. To-day, the man
seems unwilling; but the woman expressed dread at the
thought of continuing in sin. I have observed, on several
occasions, when explaining christian subjects through a
native who understands English, that they [the natives]
have a great reluctance to speak of Jesus Christ, and never
do it till I urge it again.
“March 17th. A letter from dear Martyn dispirits me;[34]
as, from the dislike manifested to his schools, I may see
how little is to be hoped for: yet we expect opposition;
why then should I be dismayed? O my soul! hope in God!
Notwithstanding, I have engaged a schoolmaster, and am
waiting to see the result. I have employed myself to-day in
translating the ten commandments into Hindoostanee, with
the assistance of a moonshee. He could not, for a long
time, understand why God is called a ‘jealous God.’
“March 18th. A native woman has been with me, expressing
her desire for baptism. I made the moonshee read to her
the ten commandments; and could not help smiling to hear
one Hindoo explain the law of God to another: she exhibits
no humility. The Bettiah-christian pleased me much this
evening: he mentioned four good works which God approved
of; three of which I understood to be faith, love, and
obedience to the law. I replied, that if faith was in the
heart, all the other good works would follow; if we really
believed the love of Christ to sinners, we must love Him
in return. He answered, that it was true; and said, If
faith is not in the heart, none of the other graces would
be there. All this was said with a seriousness and gravity
which looked very like sincerity, if it was not really so.
A female attending the woman who has applied for baptism,
interfering very improperly, was desired to hold her peace.
She left the room with marks of great anger, having before
exhibited symptoms of uneasiness; especially when the
seventh commandment was repeated. So does Satan rage when
his strongholds are attacked!
“March 22nd. In conversation with Mooney Lol and Moonshee,
on the necessity of making inquiry for ourselves in matters
of the soul, I remarked an expression which has dwelt
much on my mind: ‘When we have a king of our own to order
us in the right way, we will then walk in it.’ This, with
other circumstances, convinces me of the impolicy of the
Government, in withholding Christianity from the natives.
They are tasting of British liberty; but, having no
principles to guide them, when they feel their strength,
they will expel the British; whereas now, if missionaries
were permitted, they would, in two generations, probably
all embrace Christianity.
“March 26th. This evening, after conversation with the
native woman, I baptized her, with earnest warning not to
trust to the outward sign. She said, She had been a sinner,
but that she would pray to Jesus, night and day, to make
her free from sin, and would be His slave, and serve Him
for ever. After the service she cast her eyes up to heaven,
and kept them fixed for some time, with an appearance of
most ardent supplication. Afterwards I went home with
Sergeant M’D., whose wife, though a Roman Catholic, wishes
to communicate.
“April 2nd. Yesterday morning I went to the barracks. I
asked the native woman whom I lately baptized, whether she
prayed? She answered, ‘Yes.’ ‘What do you pray to God for?’
‘To make me well in this world if He pleases; and if not,
to take me to Himself.’ I endeavoured to impress on her
the necessity of asking all in Christ’s name; which she
seemed to attend to very diligently. The man was impressed.
In the evening I went to bury a child; and spoke to three
invalids, plainly and at length, on the necessity of
winning Christ.
“April 6th. I learned from the Moonshee that the old
schoolmaster, in order to keep his scholars from the free
school, circulated a report that I should send the children
to Calcutta; which, it seems, keeps many back; but this
notion, however, is now done away with.
“April 8th. Yesterday the Bettiah-walla came again after an
absence of a fortnight. He said he had been unwell; and
his appearance bespoke it. He told me that he was poor and
helpless without Jesus Christ. To-day he came again, and
read, with evident interest, the fourteenth and fifteenth
chapters of St. John; especially the promise of being one
with God and Christ. The account of the fruitless branches
also impressed him; and he confessed that his heart was
backward towards God. This morning the children of the
school came to me: I was much struck with their appearance,
and artless manners. The Bettiah-walla received the ten
commandments with reluctance: the second is not in his
number. I took several occasions of pointing out to him the
name of Jesus, as the only medium of access to God; and
observed that we must not pray to saints. At hearing this,
his countenance fell. O that the Lord may lead him into all
truth!
“April 10th, 1807. This day I have completed my thirtieth
year. I have been reviewing my birth-day memoranda, and
I feel quite abased. Alas! where is the blessedness I
experienced some time back; or was I then under a mistake
as to my real state? I suspect that much of animal feeling
mixed with my former experience, for I think my soul is as
fixed as ever, in knowing nothing upon earth but ‘Jesus
Christ and him crucified.’ Yet, O my God (for mine thou
art) search me! The Lord’s mercies to me are innumerable:
if I should attempt to number them, they exceed the minutes
of my existence; but alas! my heart is insensible; my
affections are as cold as ice: I am become a stone to the
fear of death; and the terror of the Lord, rather than
the sweet love of Jesus Christ, seems to constrain all
my doings. There is not a desire, I think, to keep back
a tittle of God’s word. I even feel the time long till
the Lord’s day returns, that I may have an opportunity of
warning poor sinners: yet when it comes my heart is heavy;
and I go with a kind of sullenness and desponding tardiness
to God’s work. O that it were with me as in months past!
The Lord has marvellously hid me from the strife of
tongues, has wonderfully supported my feeble mind, has
enabled me to seek the salvation of souls with a boldness
unusual to my nature; and has given testimony to the word
of His grace in this place. He supports me in solitude, and
enables me to spend days alone without weariness: praised
be His name! The undivided and glorious Trinity are worthy
of my adoration and love. O rather let me go mourning thy
absence to the grave than attempt to satisfy my soul with
contemptible trash! Yet, in thy manifold mercies, let me
taste thy love, and praise thee in the use of all that thou
bestowest! The prosperity of Zion is my earnest desire:
the conversion of the British and the heathen, the success
of my preaching, schools, and private attempts [to do
good] are the subjects of my daily prayer. O that the Lord
would bless these feeble efforts, would perfect that which
belongeth unto me! Into thy hands, O Lord, I commend my
soul and body: and look with humble hope to be kept by thy
power through faith unto salvation.
“Martyn alarms me by expressing a wish for my removal.[35]
I feel very reluctant to it; and am enabled to resign
myself to God in prayer, even to die here; if, in this way,
He will be more glorified.
“April 12th. This evening, I buried the native woman whom
I lately baptized; and spoke to the people from 1 Cor. xv.
33. ‘Evil communications corrupt good manners.’ O Lord,
grant thy blessing! Let thy promise come, and then shall
sinners in great numbers be converted unto thee!”
The following Letter to Mr. Buckworth dated May 22nd, 1807, contains
some interesting particulars of which there is no record in the
Journal:--
“From the first of January till the beginning of this
month, I was much affected by this climate; and did
not begin to recover till April. Thanks to a kind
Providence, I am now quite well; and have escaped that
first attack on arrival, which has carried off four of my
fellow-passengers. The effect of this climate was felt as
severely by my mind as my body: a listlessness and languor
rendered any little exertion a burden: even my devotion was
for the most without life or activity; and, alas! little
of that lively spirit I, in some poor measure, enjoyed
in England, remains with me. I bless God who enables me
to live on Christ as my ‘All in All’ and keeps alive in
my heart a sense of the value of His favour, and the
excellency of the ‘purchased possession.’ The absence of
lively feeling I conceive to be occasioned by the want
of ‘the communion of saints;’ and I remember, with tears
sometimes, those days ‘when I went to the house of God with
the multitude of those that kept holy day.’ I am very far,
however, from being without marks of the Divine favour: I
am enabled to spend weeks alone without weariness; and to
find pleasure in those studies which may qualify me for
extensive usefulness. We have here about three hundred
Europeans, invalids, and officers; of the latter I see
little, although we exchange mutual civilities: perhaps, I
am not three hours in a week, on the average, in civilized
society; though I might be much more if I chose, but find
it my duty and privilege to avoid much visiting.
“One Sergeant has embraced the truth in love, I trust; and
some others are hopeful. A native, descended from Roman
Catholic parents, has been daily with me; and we read
the gospel in Hindoostanee together: he is a man of good
understanding. When I found him here (February) he had
not seen the Scriptures: he now understands much of the
general sense of the gospels; and evidences a pleasing
spirit of enquiry. I am not at present, however, without
fears respecting his real conversion. Should it please
God to work effectually in him, the blessing to his poor
countrymen might prove incalculable. You will wonder,
perhaps, that I do not speak with rapture on the subject
of the conversion of the natives; be assured, dearest B.,
no subject is nearer my heart; and this I feel assured of,
that whilst health and strength remain, my life shall be
devoted to the furtherance of this work, as well as the
more immediate objects of my present appointment. The works
of the devil are here manifest, and excite an abhorrence
in my soul, which, by the grace of God, will to the last
make me labour to destroy them: but the effects of my
labours are not, according to human appearance, likely to
be immediate. The rising generation seem to be the most
likely subjects; and some favoured servant of Christ may,
probably, lay my head in the dust, and enter on his labour
here among ‘a people prepared for the Lord.’ But ‘they who
sow and they who reap shall rejoice together’ in the day of
our Lord’s appearing.
“The superstition of this country is of such a complicated
kind, that I can say nothing with certainty about it, at
present. Almost every person has a different idol; or a
different account of the same idol; and the objects of
their worship are innumerable. A circumstance that took
place yesterday morning, may help to shew you the folly of
their worship: its wickedness, in some respects, cannot be
named. The fort of Chunar (in which I live) is a fortified
hill of about two miles in circumference; the ramparts
command an extensive view on all sides, and most mornings
I take a walk upon them before sun-rise. It seems, that
the first founder of this fort and his tutor are both
canonized, and are supposed to preside here still, and are
worshipped as tutelar deities. Yesterday morning, at the
south end, most remote from the guard-house, I found the
firelock, turban, and sacred drinking-vessel of one of the
sentinels: a brahmin was placed by the sentry-box, and was
observed by me below. I passed on. As I returned, he spoke;
but I did not stop. Thinking afterwards that he might be
ill, I called a servant, and sent him to see. Now observe.
He said that, at three in the morning, he had seen two
figures of men approaching, that he challenged them, and
that they immediately flew upon him, beat him unmercifully,
and, after he was stripped, kicked him off the rampart,
ten feet at least (the ramparts were certainly seven feet
high). The Jemadar (a native officer) who, with others, was
come to his assistance, was very angry with him, and said
these figures were the identical founder of the fort and
his tutor, who dwell in this part of the fort, and have
thrown two sentinels over the parapet for interrupting
them: this the brahmin before mentioned believed, and this
opinion was current. I asked how this god came to beat him,
a brahmin, so sacred a man? He readily answered, That the
tutor is not a good, but a bad spirit; and they worship him
to keep him from doing them injury. I said to some others,
that it was quite plain that even a brahmin himself was
not beyond the power of these demons; how then could they
expect the brahmins to defend them? They were silent; but
evidently not convinced, as they offer goats in sacrifice,
and pour out wine in libations, which they fancy the demon
eats and drinks. I told them not to be so profuse in their
offerings, lest Bhyzoonát should become so wanton as to
destroy them all.
“A rich Brahmin told me yesterday that if any one died in
Benares, or within ten miles of it, he would undoubtedly
go to heaven, though he were ever so great an offender. I
told him I would come some night and plunder his house,
and then go to Benares, and so secure both present and
future riches. He saw my meaning, and said with a smile,
‘there is no need for Sahib to take any money by force;
my wealth is all at his feet,’ and so evaded my argument.
I could fill volumes with conversations of this kind, but
they have no more seeming effect than words spoken to the
air; so deeply-rooted is error in their minds, and so
congenial are their lying idols to the corrupt nature of
man. I should not, however, forget the power of God, nor
limit its operation. This I feel sure of, that the young,
with means of instruction, will grow up ashamed of their
idolatry; and means of instruction are not now entirely
wanting. My three dear sons in the faith (young officers
who were fellow-passengers) continue to walk in the truth.
O, were the British all true Christians, the conversion of
the heathen world, humanly speaking, would be comparatively
an easy work! The appointment of Chaplain is, in this point
of view, important.”
It will be recollected (p. 62), that a short time before Mr. Corrie
left Calcutta to proceed to Chunar, he had consulted with Mr. Brown
and other friends, as to the means by which they “might best promote
the glory of God in the earth,” and that among other means that were
deemed likely to contribute towards so noble an object, one was, that
each of the parties then present should forward a quarterly report of
his ministerial plans and prospects, to Mr. Brown in Calcutta; who,
having appended his own observations, should transmit a copy of the
combined reports to each individual.[36]
It was considered that a mutual knowledge of the facts and
observations which might be accumulated in the course of each other’s
labours and experience, would tend greatly to encourage and direct
them as individuals, amid the difficulties which the Missionary
and Chaplain had then to contend with. The first of these Reports
seems to have been made on the 6th of April 1807, but no copy of Mr.
Corrie’s communications is met with among his papers, of an earlier
date than the Report which is here subjoined.
“Chunar, July 6, 1807.
“The same routine of engagements and employments offers
little of variety, either to amuse or profit my honoured
brethren; but the idea of being under an engagement to
communicate something on this day, has been no little spur
to activity, that I might have something to relate to them.
The motive I feel to be an unworthy one; but those among
whom I am placed may have been benefited from it, and our
plan will redound to their benefit at least.
“My mind has at times, been sorely exercised with
temptations to give up all exertion in the cause of Christ,
and take my ease like those around me; more especially,
about a fortnight since, the improbability of success,
the sneers of the world, the dread of singularity, were
the chief engines the enemy attacked me with, respecting
the Europeans; respecting the Heathen, his suggestions
were chiefly, the opposition of government, the extreme
ignorance of the natives, the fear of commotions in the
country, should I attempt their conversion. These, like
fiery darts, were at different times, and in divers ways,
cast into my soul, and grievously wounded me. I bless God,
whose love is everlasting, that He has rebuked the tempter.
I look back as one who has escaped shipwreck, barely with
life; and I feel determined, through the grace of Christ,
to count not even life dear unto myself, so that I may
finish my course with joy, and the ministry which I have
received of the Lord Jesus, to testify the gospel of the
grace of God.
“We have had divine service regularly every Sunday morning,
at sun-rise, in the fort. Our commanding officer has for
some time left off attending, though he continues very
civil and obliging. He makes ill health an excuse; although
he has occasionally been in the fort soon after the time
of worship, and without any cause but his own pleasure.
Another officer has also left off attending, although
for some time after my first arrival, he was regularly
among us. Some others have all along been irregular in
their attendance, and continue to come occasionally. The
gentleman and his wife, I alluded to in my last report,
do not go on as I had hoped, though they are very kind,
and my only intimate associates. Although he does not
enter into my views, he yet talks familiarly with me on
the subject of religion, and tells me his own views and
feelings respecting it; which, together with their regular
attendance on public worship, made me to hope they were
under a divine influence. But, oh, the love of this present
evil world, is a clog which weighs down the souls even of
those who know more of its vanity, than these [persons] at
present do.
“Among the common men, I trust some good has been done,
although little to lasting benefit, as yet. I mentioned a
sergeant of Invalids, who joined himself to me soon after
my arrival. He is now in the hospital, and seemingly in the
last stage of sickness. He made a profession of godliness
in his youth, in England, it seems. He is now greatly
alive to the consequences of death. He is become extremely
communicative, and in comparison of what he used to be,
eloquent. His experience is such a lesson to backsliders,
as makes me anxious to communicate it separately, when the
final scene may be closed; and, therefore, I shall say
nothing more of him here.
“A Serjeant on the pension-list, has, since my last,
evinced considerable concern for salvation; and is, I
trust, in a fair way. Another Serjeant also reads, and
assents to the books I lend him, and I am told, is somewhat
reformed in conduct; but still is by no means a hopeful
character.
“The native woman whom I baptized, died and was buried,
April 12th. The man with whom she lived, is since married,
having expressed great concern for his former conduct,
and thanks for my admonitions; declaring, at the same
time, that he never before was told he was doing wrong,
in this respect; and that, for the fifteen years he has
been in this country, he had not seen a clergyman, to his
knowledge, till I arrived here. Another has put away his
native woman; and another is now desiring to be married,
but his commanding officer refuses to give permission, on
the score of the woman’s character.
“No public worship as yet has been established at the
barracks, chiefly in consequence of my health having been
very unsettled. I am anxiously hoping to be able soon to
have opportunity of speaking to them publicly the word of
life. It oppresses me with grief, when I can feel as I
ought, that many, perhaps 150, of the number of Invalids,
seldom, or never join the public worship. The man who
for some time has read prayers in his dwelling on Sunday
mornings, continues to do so, being lame, and so unable
to come up to the Fort; I fear, however, he is without
experience of the love and grace of Christ. On Whitsunday I
administered the Lord’s Supper to four. Thus far respecting
the Europeans here, whom I consider myself, in a peculiar
manner, called to attend to.
“At Secrole, which I visited last week, I found a merchant
of real piety, though from his relating of a vision, he is,
in my opinion, something enthusiastic. He devotes much time
to the relief of poor and sick natives. He, for some time,
read prayers on Sunday mornings and evenings, to the few
artillery-men in their barracks; till, on his imprudently
administering medicine to a sick man, he was forbidden all
communication with them. He, however, still reads prayers
and a sermon, in his own house, on Sundays, and some join
him. One artillery-man, he speaks of, as a true christian.
He had not before met with any who could understand him,
and had frequent thoughts of writing to Mr. Brown; but
feared that his letter would not be welcome. He is a stiff
churchman; and when I asked him whether he had read the
Missionary Magazine, which I saw in his shop, he started
at the idea, and said ‘He never had any connection with
Dissenters.’
“Respecting the heathen, I have instituted four schools for
the instruction of children; two on each side the Fort. On
either side, one for Hindoos, and one for Mussulmans. In
one Hindoo school are thirty-seven: in the other thirteen.
In one Mussulman school, are twenty-two; in the other
sixteen. In all eighty-eight children. Of these a few
now know their letters, and I am much exercised in mind
respecting the introduction of the Scriptures among them.
The Gooroos are quite averse to any books; it has never
been the custom, they say, for them to read books; and the
Mahomedans have books. I trust the Lord will guide me,
and not suffer me to mar his work by my extreme ignorance
of the best mode of proceeding. The nearer I approach the
work, the greater appears its difficulty, the more I feel
my own insufficiency. If any good is done among us, how
evidently will it appear to be of God.
“Not having a copy of my last report, I know not whether
I mentioned some native Roman Catholic Christians who
daily attended me for reading the Scriptures. Only
one of four continues to come, and he seems to be in
earnest. He has with great reluctance been brought to
confess, that at least the purgatory of the Papists,
their transubstantiation, and prayer to saints, have no
foundation in Scripture. He has read the Gospels through;
St. John twice, and we are now going through St. Matthew a
second time. He has brought his wife and family to Chunar;
and has expressed a wish to instruct his native brethren,
if I will find him subsistence. After many expressions
of this kind, I told him, that he must consider that the
Company give no authority for this; that he must expect no
more favour than others, from the British; that I would
only support him with necessaries, but should expect
his children would be taught to earn their bread; and
desired him to reflect seriously on the subject, and make
it matter of prayer to God. He has not expressed so much
eagerness since this, as before. He, however, has much
conversation with the native baptized persons; tells them
faithfully of their sin and heathen practices; and I think
is himself a true Christian. He yesterday explained to me
the Parable of the Sower very exactly, without reference to
our Lord’s explanation. It may not be amiss to transcribe
a few remarks I have noted down respecting this man’s
knowledge of divine truth. I understand him better than he
understands me, but I enquire of him the meaning of what
I have said, till I find he has caught the idea I wish to
convey.
“Saturday, May 16th. The Bettiah-walla remembered very
exactly what I explained to him yesterday of our Lord’s
discourse with Nicodemus; he, also, remembered very
correctly the explanation of the allusion to the brazen
serpent, repeating what I had told him of that transaction.
On asking him, in what sense must we look to Christ; he
answered, Jesus Christ is not now on the cross: but, as He
said to Thomas, who seeing the prints of the nails in his
hands, cried out ‘My Lord and my God,’--‘Blessed is he that
hath not seen, and yet hath believed,’ so it is with our
hearts that we must look to Him; and believing that He hath
given his blood for us, and having our hearts made clean
by His Spirit, we shall not perish, but have everlasting
life. He explained John iii. 17. (without being asked) very
scripturally, and evidently with a sense of its value.
“May 18th. In the afternoon, I had pleasure in acquiring
the Hindoostanee. On asking the Bettiah-walla what was
meant by the declaration, ‘No man can come to me except the
Father which hath sent me draw him;’ he answered, ‘No one
desires to come to Christ unless God enlighten his mind,
and dispose his heart.’ On asking him, What is meant by the
expression, in John vi. 40. ‘Seeing the Son;’ he replied,
‘Seeing Him in his word, and with our hearts.’ He has
had a conversation with a Mahomedan, who concluded with
saying that Mahomet was the last prophet. The Bettiah-walla
answered, ‘According to their own book Jesus is Noor-Ullah,
i. e. the Son of God, that He died, and rose, and went
up to heaven, and will come to judgment:’ The Mahomedan
consented. Bettiah-walla: ‘Your prophet is sleeping, as
you allow; whether is greatest, a sleeping or a living
prophet?’ He allowed that the living one was the greatest,
and promised to come again to-morrow. The Bettiah-walla
answered to my question, ‘How it is that if any man will
do His will he shall know of the doctrine whether it be of
God.’ (John vii. 17.) ‘The Holy Ghost will come upon him
and make his heart glad and holy.’”
“On one occasion I discovered him in a fault, which he
confessed with tears, making no attempt to conceal it, and
I believe has not fallen into it again. It was at a time I
perceived him to be much puffed up with his attainments,
and would gladly have made him feel the force of the
apostle’s words, ‘Let him that thinketh &c.’
“My chief employment has been the study of Hindoostanee,
in which however I have made but little progress, from
frequent indisposition. My experience has in general been
of a very painful kind. Accustomed to enjoy the communion
of saints, and the comfort of their faith and love, I know
but little, I perceive, how to live by faith. That passage
has been the food of my soul for some time past. 2 Cor.
i. 22. The name of Jesus has been refreshing ‘as ointment
poured forth;’ and in this name, I doubt not finally to
triumph.”
It may not, perhaps, be considered foreign to the purpose of these
Memoirs to relate, that the sergeant of invalids referred to in
the foregoing Report of Mr. Corrie’s proceedings, was the son of a
dissenting minister at St. Albans, and had been religiously brought
up; but that, having cast off the fear of God, he had run a sad
career of sin and intemperance, until arrested in his course by the
sickness which proved fatal to him. Many short notices occur, in
Mr. Corrie’s journal, of the sergeant’s last illness; and a fuller
account of him appeared at the time, in the Cottage Magazine. It may
suffice, therefore, to state that after the unhappy man had passed
through many alternations of terror and despair, in the fearful
expectation of a judgment to come, there was reason to believe that
he went down to the grave in hope. Respecting the Bettiah-christian
and the Mahomedan who are noticed in the Report, some further account
occurs in a letter to the Rev. J. Buckworth.
“August 2nd. 1807.
“By a letter received this day, from my sister, I learn
the very agreeable tidings of your presentation to the
vicarage of Dewsbury. This event takes away indeed, every
latent hope that your lot might have been cast in India;
but the souls of the people of Dewsbury are of equal value
with those of Asia; and I earnestly pray that you may reap
a rich harvest of souls as a reward of your labours among
them....
“But whilst I am taken up with those whose faces I have
seen in the flesh, you are wanting to know how the work
of the Lord prospers in India. I can only say that the
general aspect of spiritual affairs is pleasing. Were you
to ask particulars, I could not, perhaps, satisfactorily
tell you why I say so; yet the progress of translation of
the holy Scriptures, with the increased numbers of faithful
enquirers, is surely matter of hope. I could dwell much
on the labours of that dear servant of Christ, Martyn,
in translating, and in exerting himself to propagate
the knowledge of salvation among Europeans and heathen;
but, without an intimate acquaintance with this country
and people, much explanation would be necessary. For
myself, the climate has so much affected me as to make the
retrospect of my life nearly a blank: some fruit, however,
has already appeared. Praised be He who ‘giveth the
increase!’...
“The native Christian I formerly mentioned, has renounced
the errors of Popery, of his own accord, after a good deal
of argument in favour of his old opinions. I believe him to
be sincere, and that his heart is right with God. Sometimes
he seems amused rather than grieved with the opposition of
the Jews to our Lord; but this, though it gives me pain,
is not so much to be wondered at, from the extreme want
of reflection manifested by all the natives. I now allow
him support for himself, wife, and two children. He is
very ready in reproving and exhorting a class of people,
descendants of the Portuguese, who are very numerous in
India, and are nominal Christians. He warns them faithfully
of the sin and folly of people called Christians, living as
do the heathen; and, at my instance, he reads to them the
Scriptures very frequently: so that I hope he may be made
an instrument of good. By his means, also, a Mahomedan has
been brought at least to doubt the divine commission of
the lying prophet. This man now frequently comes to me. He
has read the Sermon on the Mount (which I happily had by
me, translated into Persian, by a Mr. Chambers, now dead)
and manifests a very pleasing earnestness in search of
truth. Nearly one hundred and twenty children are learning
to read, at my expence: the circumstance of being able to
read the Scriptures when put into their hands will be of
no small advantage; as the custom of the son’s persisting
in the business and steps of the father, precludes the
multitude from ever thinking the knowledge of letters
desirable. Indeed the character in which their sacred books
are written is not allowed to be read by any but Brahmins.
The written and printed characters are the same; as they
have had no printed books till of late; so that in learning
they have an advantage over us, as they learn to read
and write at the same time, first making the letter with
chalk, or in the dust, and then pronouncing it. I have had
much pleasure at times in exercising the proficiency of
the children. Some of them have countenances expressive
of every good quality: the difference of the complexion
is forgotten under the impression that ‘of one blood hath
God made all the families of the earth.’ A small present
delights the little fellows; and they sometimes come up to
me with smiling faces, as I pass; and make _salaam_ with
great appearance of attachment.
“I have said that appearances are pleasing: you will
conclude that I speak comparatively. Alas! I ought to weep
day and night at the reflection, that in this small place
there are about 10,000, souls ‘sitting in darkness and the
shadow of death!’ O that the Lord may speedily open a door
for the entrance of Divine light among them! I am learning
the native language as fast as my slothful nature, and
the unsettled state of my affairs, calling me continually
here and there, will let me. My Moonshee can now perfectly
understand me: and when I tell him my meaning, he points
out the proper word. In this way, besides my reading for
instruction, I have translated the history of Joseph; and
also to the sixth chapter of Genesis; and have got to the
seventh of Acts. These will soon be useless, as better
translations will be to be had; but they are of use to the
above-mentioned native Christian for himself, and those who
listen to his conversation; and these exercises improve
myself. I shall begin Persian soon (D. V.) The Hebrew
is a key to the Arabic; and Arabic and Persian are so
blended with the Hindoostanee, the popular language of this
country, that without the knowledge of Arabic and Persian,
Hindoostanee cannot be perfectly understood.
“In order, too, to translate accurately, you know, the
knowledge of Hebrew and Greek is necessary. You would
be astonished at the subtilty with which the Hindoos (I
mean learned Hindoos) argue on religious points. A rich
man of this place one day visiting me, we entered into a
discussion respecting one of their incarnations of the
deity. The incarnate God, from their account, married many
wives, had many children, &c. and when I observed that
these things could not be the actions of God, assigning my
reasons, &c. he readily answered, that the deity having
taken to himself a human body, these actions were the
actions of the man, and the godhead residing in him had
no part in them; that I acknowledged Messiah ate, drank,
slept &c., which were as little the actions of God, as
those related of Krishnoo. I answered, that the body being
the instrument of the soul, needs refreshment to support
it in its labours; but that the body cannot accomplish
any of its desires without the concurrence of the spirit
that actuates it; so that this multiplying of wives, and
other acknowledged sinful actions, would not have been
accomplished by Krishnoo without the animating spirit. He
at length left me, something in anger.
“I have written this at different intervals, which may
apologize for its blots and inaccuracies: but why should I
make apologies to you? With what inexpressible tenderness
does the remembrance of the sweet counsel I have taken with
you, return at times! I can now, in my mind’s eye, view
the roads we walked together, the houses we visited, the
companies we frequented;--the hymns we sang together, the
petitions we joined in at the throne of grace, are many
of them fresh in mind; and, when I am in tolerably good
spirits, they delight me exceedingly.
“But, my general experience is of a more painful nature:
doubts and temptations press hard upon me. The enervating
effects of the climate make all my graces wither; and I go
on rather in the spirit of sullen obstinacy than under the
influence of the constraining love of Jesus.
“I hope you have written to me. Think of a solitary being,
on the top of a hill ninety feet above the level of the
water, without a creature near to speak a word of comfort,
or to suggest a word of advice; and you will not think an
hour thrown away that may support and animate his soul in
the pursuit of ‘a kingdom that cannot be moved.’”
The anniversary of the day on which Mr. Corrie arrived in Calcutta,
is marked by the following entry made in his journal,
“September 20th, 1807. On this day of the month last year,
I arrived in Calcutta from England. I have determined,
through grace, to keep new-year’s-day, my birth-day,
days of ordination, and of my arrival in India, as days
of examination into my state and views. On reviewing the
memoranda connected with this day, I find great cause
for thankfulness and praise. What I proposed, in the
first place, in coming to India, was the propagation of
Christianity amongst the heathen. I had little idea of the
difficulties attending this work; yet, blessed be God! I
have not lost sight of it. Four schools will, I trust,
prepare many for reading the word of life, when it is
ready for distribution. The native Christian has profited
greatly by the New Testament: he appears truly pious; and
his desire to instruct others, whilst, I hope, it proves
his own sincerity, will, no doubt, be beneficial to many.
My prayers, also, have been answered as it regards this
place. One is departed in peace: one or two others are, I
hope, impressed; most are attentive; and favour is shewed
me by all. I have experienced much mercy in restoration to
health; and especially in the restoring to me the joy of
God’s salvation; and the Lord continues to ‘defend me with
His favour as with a shield.’ I feel in danger from the
love of the world; yet, I hope, I shall be able to overcome
it. I have often dedicated my all to God; and I do again
now devote my all, especially _myself_ do I give up. I
ought to have made greater proficiency in the Hindoostanee;
but I trust, through the power of Christ, to be more
assiduous for the future.”
[30] Luke i. 79.
[31] Rev. xi. 15; xix. 16.
[32] See the Journals and Letters of Henry Martyn, vol.
ii, p. 21.
[33] Mr. Corrie relates (below, p. 73.) in what way, his
acquaintance with this Bettiah-christian commenced.
[34] See Journals and Letters of Henry Martyn, vol. ii.
p. 28, 29.
[35] On account of the effect which the heat of the
climate seemed to be producing on Mr. Corrie’s
health. See JOURNALS AND LETTERS OF HENRY MARTYN,
vol. ii. p. 42.
[36] Journals and Letters of Henry Martyn, vol. ii. p.
41. See some of the like quarterly communications
from Mr. Brown, printed in Wilkinson’s Sketches of
Christianity in North India, pp. 145 and 169.
CHAPTER V.
RESIDENCE AT CHUNAR.
Although Mr. Corrie had been but a short time at Chunar, yet it
was evident that his ministerial labours there had begun to excite
attention both among Hindoos and Mahomedans. He had not, indeed,
acquired such a knowledge of the language of the country as satisfied
his earnest desire to make known among the heathen the glad tidings
of salvation, yet he had made progress in Hindoostanee sufficient to
enable him to hold important communications with the people of the
country. We accordingly find in his Journal and Letters more frequent
notices of his personal intercourse with the native population.
“Sep. 21st. An Old Brahmin came from Benares, whom Wheatly
told me of. He knows most of our church-catechism. He told
me that the [answers to] two questions, those respecting
our duty towards God, and our duty towards our neighbour,
contained the sum of all good. For a long time he had a
very bad opinion of the English. The Mahomedans, he said,
do abstain from _one_ kind of meat; but the English eat
every thing. This bad opinion was confirmed by hearing a
gentleman, whom every person praised as a good man, in a
great rage, using many abusive expressions to a servant
for killing a rabbit which should not have been killed.
But when he read the holy Scriptures, he found them pure,
and that our practices were not consistent with them. This
led him to ask whether I thought all the English would
be saved? I answered, No: which startled him very much.
‘I greatly fear,’ said he, ‘on that account.’ ‘If I lose
caste, and afterwards come short of heaven, I shall fail
in both worlds.’ This he said with tears. ‘But,’ said he,
‘I thought it must be so, because the tenth commandment
says, Thou shalt not covet, &c.’ and then he told me a
story of an English collector, who took by force a little
spot of ground that he had devoted to the reception and
entertainment of sick travellers, when he would not sell
it to him: which stumbled him greatly. Baptism, and the
eating of meat, which, he says, disagrees with him, are
the rock he appears likely to split upon. I told him the
_truth_, and pointed it out to him from the Scriptures. The
Lord render it effectual to his salvation! I gave him a New
Testament, at which he expressed great surprise, saying, he
supposed it would cost several rupees; nor did he think my
reason (viz.) the love of God, in giving his Son for me,
sufficiently constraining to induce me to _give away_ a
thing of such value.
“Sep. 27th. The Brahmin came on Tuesday; and, after many
endeavours to evade the force of God’s word, agreed, with
much weeping, to be baptized. I have some doubt of his
sincerity on this point. He is gone to Calcutta.
“Dec. 11th. Yesterday, an old Mahomedan called on me: we
had a long conversation on religion. After some previous
talking, he said ‘The deity is above our comprehension; we
are blind, and speak of Him as blind men do from handling
an elephant; each one according to his apprehension of
the part he handles.’ I answered, ‘True; but if a man
possessing sight were to behold the elephant, he would
describe it properly; and we might believe his report.’
He answered, ‘Yes.’ ‘Such,’ I replied, ‘were the prophets
and apostles,’ &c. This led him to speak of the various
prophets in whom, he said, we trusted. ‘Our services [said
he] are confessedly unworthy of God, therefore there is
need that a worthy Mediator be found, &c. one who wants
nothing for himself, but can merit for us.’”
Agreeably to the resolution which Mr. Corrie had formed, to observe
New-year’s-day as one of several days for self-examination, we find
him observing in his journal:
“Chunar, January 1st. 1808. I praise God who has brought
me thus far in mercy; and I perceive a good monument of
praise on the review of the past. My first desire, on
last New-year’s-day, was to be enabled to be useful here;
and I mark an answer to prayer in that I am heard with
attention, and have evidently obtained some influence
amongst the people. One, I believe, is gone home to Christ;
whilst I trust, three others have entered on the narrow
way. The Government yet prohibits attempts at conversion;
and the kingdom of Christ, to outward appearance, has
made but little progress in this land; but there is mercy
vouchsafed sufficient to encourage me to pray; and there is
still cause for prayer. The Bettiah-walla and two others
have been raised up to me; with other hopeful appearances
amongst the native women. I bless God for renewed health
of body and vigour of mind; and for somewhat of increasing
patience and diligence in the work of the ministry. With
respect to my resolutions, I find I have visited more than
I wished to do; but less than I might have done, and more
than I hope to do for the future. I praise God that I am
not so much ashamed of the Gospel of Christ as I have been;
and that I have been enabled to preach Jesus Christ from
house to house, in some small degree; but, I have done far
less than I might have done: Yet, O Lord; I ought to praise
Thee for thy mercy: Thou hast wrought all my works in me!
I know I am a sinner; but thy grace is sufficient for me,
and by thy grace I am what I am. The native schools have
refused books; but I hope to establish a Christian school,
and desire that my whole life, spirit, soul, and body, may
be occupied in the work of the Lord.”
The quarterly report transmitted by Mr. Corrie to Mr. Brown, on the
4th of January, 1808, supplies us with an outline of the progress
of religion at Chunar up to that date; and touches upon the great
practical difficulty, inseparable from that loss of the means of
subsistence, which converts from heathenism usually have to endure.
“Let us begin our correspondence with erecting an Ebenezer
to our gracious Lord, who continues us in the land of the
living, and gives us opportunities of obtaining a great
nearness to His blissful presence, and a more exalted
station among those who turn many to righteousness. I might
well, in the review of the past year, dread the imputation
of unprofitableness, but yet I perceive it a dishonour
to the grace of our Redeemer, to disparage the smallest
appearance of His grace in myself, or in others; and though
I am sure I must say, ‘Lord, when saw I thee a stranger,
&c.,’ I consider it my duty to credit the precious
declaration spoken by our great Bishop, respecting himself
and his διάκονοι, ‘Though Israel be not gathered, &c.’ Is.
xliii.
“Pursuing the plan suggested with so much propriety by our
senior brother, I have to observe that since my last, some
changes have taken place in our society, which seem upon
the whole to have been for the better, as we have gained
a captain of artillery, of great decorum of manners, both
in public and private. Of our old members, I am persuaded
that the seed of the word has put forth the ‘tender blade’
in the lady and gentleman I have before alluded to; whilst
considerable alteration in the outward conduct of another
gentleman is noticed; but I fear, ‘one thing’ at least is
lacking in him. By four out of the six families here, I am
asked to say grace at dinner, which when I first arrived
was unusual. I know not what I ought to think of this,
knowing well that in Christ, nothing availeth but ‘faith
that worketh by love;’ yet perhaps something is gained. The
Lord help me to be more devoted to his glory, that I may
not seem to countenance them in stopping short of the ‘new
creation!’ One person is often very contemptuous towards
me, but finds no one to join him at present. Among the
common Europeans little but discouragement appears: only
one seems entirely from under the dominion of outward sin.
He is the sergeant I have mentioned, and appears a subject
of divine grace. Several are approvers, and attendants on
public worship, but the sad abuse of the late holy festival
has damped my hopes respecting them.
“The first Sunday in November, having prepared a moveable
tabernacle, it was erected at the barracks, and divine
service has been performed there every Sunday evening
since. On the first few occasions forty or fifty attended,
yesterday there were about twenty-five. These are, for the
most part, very attentive, and a good deal of devotion
appears among them in making the responses, &c. About
six, perhaps, attend divine service twice a day. At the
hospital one man seems piously affected, another humble
and resigned; both these have been long ill and seem
daily decaying. One, the first time I spoke expressly to
him, declared with much earnestness, that he believed he
had never offended his Maker; he now speaks a different
language. One man, who was greatly alarmed during a fit of
sickness, is, I fear, resting in a “form of godliness,”
though his outward conduct is decent, and he comes every
Sunday evening to join in worship with me.
“At Benares, where I occasionally go, the pious merchant
I have mentioned, appears much grown in ‘grace and in the
knowledge of our Lord and Saviour Jesus Christ, &c.’ He
reads the service of the Church of England and a sermon
from some author, twice every Sunday and every Wednesday
evening, in a tent erected for that purpose. One Wednesday
evening I officiated there among twenty-seven, who heard
the word with much attention. One artillery-man of the
lately arrived party, the merchant speaks of as hopeful.
But I find that last week a restraint was laid upon the
artillerymen from attending: I trust it will soon be
removed.
“Among the Company’s servants there, one known as a
proficient in Hindoo literature, has discovered himself
well acquainted with evangelical principles. Another
Company’s servant seems to me one of the Lord’s secret
ones. I trust there is among us ‘as the gleaning grapes
when the vintage is done,’ one or two.
“But what I have to say on personal experience will cast
further light on the religious state of our society,
or rather, it will cast a shade on the prospect.
Notwithstanding these agreeable particulars already
presented, there is little farther outward acknowledgment
of God among us; there appears as yet no disposition to
speak and act openly as the dependent creatures and avowed
subjects of the Most High; so that, except now and then
in private, I cannot give vent to those feelings which I
find it my duty and happiness to cherish. On this account
much of my religious exercises pass without that delight in
God which His love and mercy demand; and my experience in
general is that of the Psalmist, when he said, ‘my heart
breaketh for the longing &.’ yet our state before God
depends in no respect on frames and feelings; and though
miserably defective still in every point, some greater
degree of boldness for Christ in public, and something
of resignation to labour in his vineyard though no fruit
should appear, I acknowledge as the work of his free
Spirit, by whom I trust to be upheld unto the end. My
preaching since my last, has been on the following among
other subjects, ‘God is not a man, &c.’ (Numb. xxiii. 19.)
‘In this was manifested, &c.’ (1 John iv. 19.) ‘How shall
we escape, &c.’ (Heb. ii. 3.)
“The state of the natives here has lately attracted much
of my notice. From their long intercourse with Europeans,
native habits are much laid aside. They are generally
greatly addicted to drunkenness, and are proverbially
dissolute. They are, in consequence, very little awed by
the European christians. I am assured that they are usually
ready to enter into personal contest with any of the
European invalids, who may attempt to lord it over them;
and except from those who eat the salt of the settlement,
none of us have many tokens of respect paid us. In the four
native schools, there are at present seventy-five scholars;
those mentioned as reading books have left the schools from
some cause or other, and no more books have been received.
“The native women connected with the Europeans, have
assembled on Tuesday evenings in the Fort, and on Friday
evenings at the barracks. The usual numbers at both places
is from ten to sixteen. For these much of my time has been
taken up in translations, &c. Yesterday, in the fort, a
congregation of nineteen attended prayers in Hindoostanee.
I used the translation our dear brother Martyn favoured
me with, excepting a few words altered to the dialect of
this part of the country. On these occasions the native
Christian, I before mentioned, is of the greatest service.
He has acquired a tolerably accurate idea of the plan of
salvation, and enlarges, with much evident feeling, on the
heads I suggest from the portion of Scripture before us.
He officiates as clerk in the Hindoostanee congregation,
and yesterday read the lessons, and explained and applied
them as I suggested to him. The effect of his exhortations
lasts. This man is afflicted with an asthma, which lays
him up now and then; but the eagerness with which he
returns to teaching the native women, indicates, I trust,
his heart to be right with God. Some differences took
place in his family some time since, which disturbed me a
good deal; but no fault has appeared in him. In a late fit
of illness, I found he had a book of prayers, containing
addresses to angels, &c. Several of the women have learned
from him the Ten Commandments, the Lord’s Prayer and the
Creed; and it excited a gleam of holy joy yesterday to
hear several repeating these after me, and also whispering
some of the responses. This reminds me of a school in
which an European teaches ten children for me, some of
them orphans, and some who are not eligible to the school
in Calcutta. Since the establishment of evening worship,
one of these children has repeated the Church catechism
and some questions of Scripture History, with an accuracy
rather surprising considering their years. These also join
in the responses and in singing the Psalms, and increase
the ‘Hosanna to the Son of David.’
“Two youths, one the son of the native teacher, are on my
premises, and read twice a day in the Hindoostanee gospel.
One discovers no capacity whatever, nor does the word
seem to affect him in the least. He has made considerable
proficiency in the knowledge of the letters and reads the
gospel without much difficulty, but can seldom at the end
of a verse, tell the contents of it. The other discovers
considerable quickness of apprehension, and gains knowledge
readily; but as yet gives no evidence of any heart-work
begun. Him I intend, if it please God, to appoint teacher
of a school, in a short time. I know now of six children,
the offspring of native Christians, whom I wish him to
instruct; two children now attend him.
“Of the women who were candidates for Baptism, one, it
appears, is living in sin: and on my refusing to baptize
her till the fruits of repentance [should appear] has given
up seeking instruction. The other appears very sincere;
she comes a considerable distance, into the Fort, twice a
week (on Tuesdays and Sundays) and is herself, as far as I
know, of unblemished life. But some circumstances connected
with her daughter, has made me defer Baptism, which seems
to afflict her; and she promises to pursue whatever line of
conduct I may point out. The difficulty is in suggesting
what these people are to do for an honest livelihood. I am
already engaged in disbursements beyond what my pecuniary
circumstances point out as prudent; and to tell them to
trust in Providence whilst no means of subsistence appear,
seems to savour too much of fatalism.
“Let me, therefore, conclude with proposing to the
consideration of my brethren, The best mode of employing
native Christians who may be destitute of subsistence? And
I think to ascertain this, it may be of service to enquire,
What are the manufactures most engaged in at our different
stations? And, perhaps, a barter might be established among
themselves, without much of our personal interference,
if communications were opened between them; which would
certainly be desirable.”
In a Letter to Mr. Buckworth, written a few days later than the
preceding Report, Mr. Corrie enters more into detail respecting his
ministry among the heathen, and the method of teaching employed by
the native Christian of whom mention has so frequently been made.
“Your welcome letter of February last reached me November
1st: and I sat down instantly to read and answer it; and
have filled three sheets of paper which would have been
sent had opportunity offered; and, from your affection for
myself, would have amused you. I find on review, however,
they are very unsatisfactory; and must select from them
a moderate-sized epistle. You rightly suspected that the
climate might affect my body, and by consequence my
spirits also; as some of my letters to you will shew; but,
thanks to the Lord our healer, I am as well, and have been
for some time, as at any period in my life. Mary had told
me of your presentation to D; had it taken place before I
left England, the pleasure of being a fellow-helper with
you would probably have kept me there for life; but He who
knows what is best for us has ordered it otherwise; and I
am unspeakably content. At the same time, I little knew
my own unsuitableness for the work I am engaged in; yet
‘hitherto hath the Lord helped me:’ and, though I groan
under a sense of my shortcomings, He has not suffered me
to go back from His sacred ways: and has, moreover, given
of His Divine presence. These opportunities of writing
call forth all my former feelings towards you; and I am
conscious, that though so widely separated, we are one in
the Lord Christ. But I must refrain, and give you some
account of matters here.”
After having adverted to the fears of the Indian Government lest the
animosity of the natives should be excited by any attempts to convert
them to Christianity, Mr. Corrie writes:
“I suppose we should be taken to task, were we to preach
in the streets and highways: but other methods not less
effectual are to be used, and less likely to produce
popular clamour. Natives themselves may and can be
employed, with the greatest advantage, in Evangelizing
their brethren, whilst the Minister superintends, and
directs and encourages. I have great reason to be thankful,
that the Lord has raised up a native christian, born of
Roman Catholic parents, who, from March last, has been
daily with me; and now, having acquired a sufficient
knowledge of the way of salvation, is daily employed in
instructing others! A despised race, whom the Europeans
have attached to themselves, hear him with great
attention; and some with evident profit. He is at present
very ill; but I trust the Lord will spare him to us, when
more extensive plans will be engaged in.
“At present, there are seventy-five children in my native
schools learning to read, which will tend to undermine the
superstructure whose basis is ignorance; and I purpose
establishing a school for [native] Christian children,
of whom I know now of six, and shall find more. The bulk
of the people are wretchedly poor from their indolent
habits, which never let them lay up for a rainy day.
When a Mahomedan gets a little money, he usually spends
it in debauchery; and a Hindoo works no more till it is
gone. This is the character of the people: hence, beggars
innumerable swarm; many truly wretched objects, who often
make one retire with overflowing eyes, unable to supply
them all. Of the Europeans, several are very attentive; and
my labour is evidently not in vain, though I know only of
one or two I can speak of with good hope. Of my three dear
young friends, two are going on delightfully: one of these
has lately been with a detachment against a native prince
who refused his tribute, and saw some hot work: twelve of
his brother officers fell on the occasion, but he received
only a slight wound in the knee: the dear lad is much grown
in spirituality since then; and is not without trials
of ‘cruel mockings:’ he writes to me once a week, and I
endeavour, by writing constantly to him, to encourage him
to stand fast. Away from the means of grace, and without a
single companion like-minded, he plainly stands by faith.
The other at Madras goes on well, and has the ‘communion
of saints’ to resort to. The third, a most affectionate,
sensible youth, is, I fear, led captive; though not, I
think, with his will. Oh! my heart yearns over them, in
consideration of the many, many obstacles in their way!
The demon that oppresses Europeans in this land, ‘goeth
not out but by prayer and fasting.’ Example, opportunity,
solicitation allure them to the paths of death; and few,
alas, return from them! Those I allude to, are from
eighteen to twenty or thereabouts; from which you will see
at once the danger they are in.”
On the subject of missions Mr. Corrie adds:
“The nature of missions seems little understood, even by
those whose hearts the Lord inclines for the work, till
they come into it. Mr. Cecil’s sermon, before the Church
of England Missionary society,[37] of which I have only
seen extracts, is, I think, an excellent discourse on
this subject. The work requires the patience of a Job,
with the prudence of an Apostle: and O, the self-denial
required! How little I am fit for the work, my brother well
knows; yet here, by the good providence of God, I am well
content, and determined to count not even ‘life dear’ so
that I may make ‘full proof of my ministry,’ and ‘finish my
course with joy.’ I could fill sheets with conversations
respecting religion, which I have had most days, with some
one or other of the natives. Their duplicity makes it,
beyond measure, difficult to know when they are convinced,
or even silenced. The least appearance of impatience on
my part makes them consider me angry; and not a word more
will they argue, but yield every thing. I may say to you,
the friend of my bosom, that my natural impatience is
somewhat abated; and I am not conscious of having offended
in this way often; but even what is the effect of eagerness
and zeal, is construed into a passion, by a people whose
highest perfection consists in restraining the feelings,
and whose despotic government rendered disguise necessary
to existence and peace.
“The same submissive disposition in the people makes it
difficult to know when I am understood; as they do not
either acknowledge their ignorance or ask explanation. The
dialects of the different provinces are so different as to
make them nearly different languages.... Among the learned
and the Mahomedans, much Persian and Arabic is introduced
into their language, which to the Hindoo is unintelligible;
and, it is now well known that a person who learns the
language from books only, will not be understood by the
bulk of the people. This I am aware of, and ask questions
from the women above-mentioned; when I often find the
meaning has been imperfectly, or not at all understood;
which leads to fresh explanation. One specimen of our mode
of proceeding, I have made a memorandum of, and which may
amuse you:--After having read the first chapter of Genesis,
which I translated, I suggested to this native Christian
to enlarge upon the following heads, which he did in this
manner, ‘Learn, first, the honour put upon man by God: He
gave him dominion.’ ‘See,’ continued he, ‘the elephant;
one blow of his would be instant death, yet he goes here
and there at man’s word.’ ‘Observe the power of God: He
commanded, and it was done, &c.’ ‘Let a man try to create
an ant, he cannot do it; let him try to make a hair, he
cannot do it: yet look at the hills, &c., God made them;
and think not that He used labour: no, the word of His
mouth was sufficient.’ I suggested, ‘How ought we then to
fear this great God!’ He proceeded, ‘are you not afraid
of your masters; are you not fearful to offend them lest
they should punish you?’ This was so feeling an appeal that
they answered, ‘Yes, yes!’ ‘O then,’ said he ‘how ought
you to fear an infinitely powerful God! He is infinite
in strength; and, if you sin against Him, you deserve
infinite punishment: and think how great punishment He will
inflict!’ One of them at this fell a weeping. I observed,
‘See the goodness of God in providing such comforts and
accommodation for man in this world.’ He went on to speak
of the greater love of God in providing a salvation
for our souls, which he spoke of with much warmth; the
women hanging upon his words. These occasions are often
productive of sweet sensations to my soul: whilst yet the
want of positive evidence of grace in them [the people so
instructed] generally makes me to go heavily. Most days
are devoted to close study of the native languages: the
Hindoostanee proper I can understand, though not to speak
it with any fluency or accuracy: and I also begin to know a
little Persian, which is a very agreeable study. I rise at
day-break, breakfast between seven and eight, take a slight
repast about one, and make my principal meal when evening
sets in. Then my mind is usually too exhausted for study,
and sweet would be the society of some with whom I could
talk freely of what Christ did, and said, and suffered for
us here below. For the want of such society, very little
of the lively feeling I enjoyed in England enters into
my experience: yet I am conscious of some more boldness
for Christ, and fewer deviations from His holy ways than
before; for which I adore His free grace by which alone I
stand. These expressions I owe to your affection, who will
fear, perhaps, for me; lest by any means the tempter gain
the better of me. O, that I could say this were never the
case! Yet, though I should justly be deemed a fool for thus
boasting to others, yet I may call upon you to rejoice with
me that I have obtained help from the Lord thus far, and
have a hope that I shall never be ashamed.
“From all that has passed, I see further proof that to
preach nearly or quite Christianity, and live as the world
lives, is the way to popularity: to live and preach so as
to fancy to _recommend_ Christianity to the carnal mind,
is the way to be little esteemed: to live godly in Christ
Jesus is the way to win souls, and to obtain friends,
with persecution here, and with the certain expectation
of glory hereafter. O Holy Ghost, write these truths with
deep conviction on my mind; and let my soul know nothing on
earth but Jesus Christ and him crucified!”
When it is considered that the labours of a native Teacher cannot
but be of great importance, even in the most effective state of
Missionary arrangements, it will not excite surprise that in
Mr. Corrie’s circumstances at Chunar, the illness of the Bettiah
Christian should occasion him anxiety. Mr. C’s journal, however,
affords pleasing evidence that the Bettiah-walla in his sickness,
found consolation in that gospel which he seems to have been
earnestly desirous of making known to his countrymen.
“Jan. 7th. I sent off to-day a copy of the Gospels, and of
the Morning Prayer, and Ten Commandments, to Bettiah, at
the request of a person who is said to be the Sirdar[38]
of the Christians there, and of whom even the padras stand
in awe: he is represented, also, as understanding Persian,
Portuguese, and a little Latin. I dined with Captain
M----; after sitting silent for some time, I was induced
by some remarks of Major General ----, to enter into a
long argument in behalf of Christianity, as the General
maintained Mahomedanism to be equal to Christianity: the
argument arose from my remarking that I thought men would
invariably be guided in their conduct respecting temporal
affairs by their religious opinions. ‘This,’ he said,
‘was a great mistake, and had led to the most disastrous
effects: that no greater misfortunes had come on mankind
than the contentions between Christians on religious
pretences.’ I answered, that these were not caused by
Christianity; and Gibbon himself being judge, Christianity
was only the pretext: and on a comparison between
Christianity and Mahomedanism, I was enabled so to speak as
to leave him without reply.
“Jan. 11th. Yesterday, the Bettiah-walla was seized with
fever. I asked him how he was, as it regarded spiritual
things: he said, ‘Happy.’ To-day he is worse: but, in
answer to my question, he told me, ‘that he was not afraid
of death, but of sin.’ In the evening I took Mr. G. to
see him, who kindly offered his services. We found him
in danger: he told me that ‘his mind was fixed on Christ
Jesus: who could do all things.’ ‘I am,’ said he, ‘in His
hands;’ and, in answer to my question, he told me ‘he found
comfort.’ I have prayed that the Lord will spare him; and I
trust he will be continued to the Church here.
“Jan. 17th. The Bettiah-walla better: but very low: he
speaks of every event as proceeding from the mercy of
Jesus. After having spoken to him of the Redeemer, I asked
him if he remembered Christ’s words, (John iv. 13, 14.) ‘he
that drinketh, &c.’ he took up the words and finished the
passage, adding, with a significant expression, ‘How can I
forget Him?’ And many other declarations were added of His
grace and greatness.
“Jan. 18th. Twenty-two women attended, and heard the
history of Ishmael, with much attention. The Bettiah-walla,
speaking of the trouble occasioned to Abraham and Sarah,
by the strife which arose from their sin in the matter of
Hagar, spoke so feebly, yet with such affection, of the
love of Christ, through whom they received forgiveness, and
through whom we too must seek forgiveness, that most of
them wept. I could scarcely contain myself for joy. O Lord,
make thy word effectual!
“A Tickour woman [who was desirous of baptism] in answer to
my questions, and without any suggestion that could lead
to such answers, said, ‘that her heart is much employed in
thinking of her Creator: if it were not, what could she
expect of good either here or hereafter.’ 2ndly, ‘that God
as Creator and Lord has a right to command us; and that
she is disposed to obey His will in all things.’ 3rdly,
‘that Jesus Christ is God, who came into the world for
us sinners, and through whom we may obtain forgiveness,
and the favour of God.’ 4thly, ‘that in order to this, we
must lay hold of Him with the heart, pray to Him, and beg
forgiveness.’ 5thly, ‘that to be baptized, and not to act
thus, must needs brings down greater evils upon us; and
in the world to come, surely great destruction will be our
lot, &c.:’ with much more to the same effect, in a spirit
of seeming sincerity and earnestness.
“Jan. 31st. 1808. On Friday evening, thirteen women
(native) attended at the barracks. Sergeant W. told me that
his native wife, a short time since, entered into a long
conversation with a Brahmin, and exhorted him to forsake
his idolatry, which he acknowledged to be unreasonable; but
the loss of caste frightens him.
“Saturday, [Feb. 6.] Just returned from burying a drummer’s
wife. The Bettiah-walla explained that I was not praying
for the dead, but that we might have grace to walk in God’s
ways. He told them, that when the breath is gone, the soul
is fixed in an eternal state; and that in the last day,
the body too will be raised and partake with the soul of
happiness or misery: [he concluded] with an exhortation (in
which he mixed many quotations from scripture) to watch and
pray that that day might not come upon them unawares. Many
natives were present, who listened with deep attention;
except one or two who laughed. At my gate I found a blind
beggar, whom the Bettiah-walla also exhorted and who went
away; as I have often seen the poor glad to get a rupee and
to be off.
“Feby. 10th. This morning a Brahmin came to me, who
declared ‘that the Sanscrit language is not the invention
of man, but came from Maha Deva’s[39] Bàni: that four
genii, who remain about the size of children of eight
years of age, hearing the sound of the drum, repeated the
sounds, from whence, having written them, they collected
the twenty-five letters of the alphabet. On my asking him,
how so many letters could be collected from one sound;
after some dispute he said, ‘Maha Deva’s Bàni was not like
to any now in size, but at the day of judgment it will
sound again, and strike all with horror.’ I then inquired,
who committed this language to writing in the Shasters?
He answered, ‘three Fakeers, to whom the four genii
communicated it.’ On asking where they lived, he mentioned
‘a jungle near the hill:’ on asking where the hill was,
he could not tell; and, after a long argument, went away
promising to bring a map, and shew me the situation of the
hill; ‘which, however, is beyond the snowy mountains, in
the land of the genii.’ To this I objected, that as the
Shasters confined the residence of the Hindoos to this
country, the religious men would never call their own place
of residence unholy; and, therefore, it must be in this
land. We parted with the promise of his coming again.
“Feb. 12th. Yesterday, the Brahmin came again; and, after
much conversation said, ‘there is no difference in places;
and that only the ignorant worship stones, &c., but the
fear of popular displeasure keeps them silent.’ In the
evening, he came again, and we had a sharp dispute, chiefly
on the distance of places: his Shasters describe Hindoostan
as seventy-five millions of miles long. My moonshee and the
Brahmin had a warm argument.
“Feb. 21st. The Tickour woman gave notice that she had
found sponsors. On calling her, I asked her if it was the
intention of her heart to be the slave of Jesus Christ; to
which she replied in the affirmative, with great fervency,
saying, ‘that it was her desire to walk in His paths
always.’ I reminded her of what I had been reading in John
xiv., ‘He that hath my commandments, and keepeth them,
he it is that loveth me;’ to which she answered, ‘that
her desire was to obey His will; that it may be well with
her both in this life, and the next.’ She then used some
expressions of admiration at the grace of God to sinners;
and on my saying, that when the Bettiah-walla returned, I
would appoint a day for baptism, she fell on the ground
at my feet in tears, putting her hand on my shoes, and
raised her hand to her forehead. On being asked [a few
days afterwards] ‘why she so earnestly desired baptism;’
she said, ‘that she might be directed in the right way;
obtain pardon of sins and receive God’s mercy; both in
this world and that which is to come.’ She then entered
on a long history of her life, told me that her husband
died and left her in poverty, that she went about begging,
till her daughter was married, who, after much ill usage,
was at length left destitute; and now, to her grief, is
connected with P. ‘It was of no use,’ she said, ‘to walk in
God’s laws, and in this way, for three or four days; or,
in attempting to deceive me, for that God knows her heart;
and should she attempt to deceive me, God would punish her
both in this world, and the next.’ I left her, desiring her
to consider whether she would cause her daughter to take
a separate house; which is evidently a trial to her, and
which will, in good earnest, prove her sincerity, if she
does.”
The first anniversary of Mr. Corrie’s ministerial connexion with
Chunar is thus commemorated in his Journal:
“It is a year to-day [Feb. 22.] since I commenced my public
duty at Chunar; and, on considering the way in which the
Lord hath led me during that period, I find great cause
for thankfulness that I have not laboured in vain: some
doors of usefulness have been opened, and some good has
been done. Many amongst the invalids are altered for the
better in their conduct; several of them have married,
and two artillery-men, I would fain hope, are serious and
impressed. Amongst the Hindoos, some, I trust, have been
brought to the knowledge of Jesus Christ; yet, I think,
I am not so spiritually-minded as I was before I left
England: though, I think, I am more constantly fixed, and
more undeviatingly aiming, at the end of my ministry; yet I
fear that the warmth of spiritual affection is gone; but I
will ‘do again my first works.’ O thou whom my soul loveth,
grant me that ‘gold, white raiment, and aye salve,’ which
thou hast in store for needy creatures; heal me for thy
mercies’ sake!”
It has been already stated that the Europeans at Secrole were
regarded by Mr. Corrie as part of his ministerial charge; but as
Secrole was a kind of suburb to Benares, he was necessarily brought
into contact with the Hindoos resident in and about that ‘very
citadel of Idolatry.’ Hitherto, however, it does not appear that any
opportunity had occurred to Mr. C. for seeing much of the native
city. Under date, therefore, of March 2, 1808, he writes:
“Yesterday morning, desiring to see Benares, I went down
the Ganges in a small boat; but was greatly disappointed
at the appearance of the city, which stands entirely on
the west side of the river. One place, the residence of
Badshahzada, has the appearance of ruined magnificence;
and several ghauts are extensive and laboured monuments
of superstition: but the smallness of dimensions of the
buildings around makes them appear nothing, to an European.
Amidst them all, I came to the British flag, flying at the
Ghaut Mangees stairs, which excited grateful sensations.
Idolatry is plainly on the decay. Our boat line getting
entangled with another boat, much abuse was bestowed on the
Feringhee.”
Mr. Corrie relates, that on this occasion he preached to some
natives of Benares, as well as gave instruction to the European
soldiery. Three weeks later than this visit he was called upon to
baptize a Brahmin, who after many strugglings of conscience had been
strengthened by the grace of God to ‘confess the faith of Christ
crucified.’ An account of this event is given by Mr. C. in a letter
to his father, dated March 25, 1808.[40]
“I have to tell you of the baptism of a Brahmin at Benares,
on Wednesday last, when I was down there, which will
gratify you much. You must remember that he understands
enough of English for common purposes; and most of our
conversation was in English. He came to me in September
last, as I wrote to some of you; he had before been
seeking after truth; and a pious merchant at Benares had
given him a Book of Common Prayer: this was the chief
instrument in his conversion. The two answers respecting
‘our duty towards God and our duty towards our neighbour’
struck him forcibly; and he learned many of the prayers,
and much of the catechism by heart. He was, however,
greatly averse to baptism in September, and argued that
he could serve God in private, and even promote His
cause more, whilst he refrained from the open profession
of Christianity. I pointed out from Mark xvi. 16, and
John iii. the necessity of attending to ‘the outward and
visible sign, as well as the inward and spiritual grace,’
if we would ‘make our calling and election sure.’ He
left me with tears, acknowledging that I spoke truth;
but absented himself until January last, when he again
went to the pious merchant, saying he had been very ill,
and now found that none but Jesus Christ could save him:
he would, therefore, give up all for Christ. After much
intercourse, on Tuesday last I asked him, ‘Are you willing
to be baptized?’ Answer, ‘Yes, I have no other Lord, no
other Saviour, but Jesus Christ: He is God, and my God.’
What makes you think Him God? Answer,--‘Why, Sahib, I don’t
know how many times I may have been in the world before,
or whether born at all, or not, before this time; but I
have continued a great sinner still, (the Hindoos believe
in the metempsychosis,) a very great sinner, I believe: I
went to Juggernaut and here to Benares, and here and there
(mentioning other places) to poojah (worship;) but I was
still very bad, Sahib, very great sinner. When I found no
good among Hindoos’ worship, I went to Musselmans,’ to
Lucknow, (mentioning a great mahomedan doctor there,) to
enquire; but found no good in Musselmans’ religion; but
all bad, very bad. Then I met with the ten commandments,
and these two, my duty towards God, and my duty towards
my neighbour: this my heart say good, very good: this is
Jesus Christ’s word, and I pray to Him for His grace, and
He gave me understanding: now I know the true God; my
heart love His word; and I no more love sin, or bad way;
therefore, I know Jesus Christ is God,’ with more to the
same effect. (You will perceive that if men set themselves
to seek Christ in this way, we should have no Arians or
Socinians.) I then asked, What do you think will be after
death? Answer, ‘I shall go to God; what else, Sahib? Now
He has given me grace, I am all light within: will He put
light with darkness again? No, I shall go to God after
death.’ Will you forsake your family and friends? Answer,
‘My father, Sahib, very old: he wash in Ganges, and make
poojah: I cannot help him, but I will love him, I will
honour him, as Jesus Christ’s word is: O! I cannot help
him, but I will make prayer for him: I must follow my Lord
Christ; there is no Saviour but He: Hindoos, Musselmans,
all worship devils,’ with more to that effect--adding
‘Ever since I was with you, Sahib, my heart was full, and
now, if you please, I will be baptized.’ After prayer, we
separated: next day when he came to me, I asked him, ‘Have
you thought much of the matter, and are you willing to
forsake all for Christ?’ He answered, ‘I have made much
prayer to God for His grace; and now I will forsake all for
my Lord Christ: you will pray, Sahib, that He will wash
me, and make me clean: you will mention before Him for the
old sinner, a very great sinner, an old rogue, very bad,
very bad sinner; that He will save me, and give me grace,
that I may love Him with all my heart. I cannot keep His
commandments without his grace; but I will pray always, and
love Him, and cleave to Him (laying hold of his own garment
with eagerness;) and, I will always speak truth, and take
care of my words.’ All this with the expressive action of
the natives, who have more action than even the French in
conversation. At the time of administering the sacrament
of baptism, he made the responses from the Book of Common
Prayer, with much feeling: when addressed in the service,
he shewed the most lively attention, and was very earnest
in the prayers: after the service, he shook hands with all
present, expressed with tears his thankfulness to God for
his mercy to so great a sinner; and said he would serve Him
for ever, and devote all his time to learning His word more
perfectly that he might instruct others.”
Although there was much to comfort and encourage Mr. Corrie in this
manifest example of the power of divine grace, in the conversion of
this Brahmin; yet by an entry in his journal, dated March 31st, we
find him complaining:--
“I have for several days laboured under sad spiritual
decay; and have been dreadfully oppressed with the fear of
man; and very backward to every good word and work. When
the Brahmin consented to be baptized on Tuesday, the enemy
raised an alarm in my mind respecting what the effect might
be; tumults among the natives; anger on the part of the
Europeans; removal by the government: these suggestions
greatly distracted me: and I got me to my Lord right
humbly, who mercifully delivered me from all these fears;
and all these difficulties vanished; yet, at the time, I
felt none of that joy or gratitude I ought, on account of
the triumph of the cross.”
The Journal proceeds:
“April 10th, 1808. To-day I am thirty-one years of age. I
praise God that I am in the land of prayer; I have been
praying for a right spirit of self-examination. It strikes
me as remarkable in my experience, that although I could
be always on my knees, I am usually straitened, perplexed,
and confused in prayer: wandering thoughts perplex me
beyond measure; and my imagination is wild and troubled,
yet without order, even in vainly flying from one scene to
another, and musing on the greatest improbabilities. My
mind is, through grace, settled and grounded in the ways
of Christ; and, I am persuaded that I shall never leave
the heavenly way, because the Lord will keep me in fear
of forsaking it. I have no enjoyment in worldly company,
or amusements; otherwise, I have nothing of _assurance_,
as I have understood it: and though I consent to every
tittle stated in our 17th Article, it works nothing of
‘unclean living or presumption.’ It does, however, preserve
me from despair; for, I never should be delivered but by
the Spirit of Christ: nor, could I hope that His gracious
influence would be granted to my prayers, were it not
for the unconditional, covenanted, love of God in Christ
Jesus. I have many short, but sweet, visits of heavenly
grace. My soul is frequently melted down in praise, for
the Divine condescension towards me; but little of abiding
joy, or realizing faith, stays with me. I find ‘the work
of righteousness’ to be ‘peace.’ More of my time has been
employed for God, than I could once have thought possible
to give; yet few days pass that my soul is not overwhelmed
with a sense of short-coming: hence, Thou, O Christ, art
all I want!
“We have had some slight awakenings here (Chunar) during
the past year: one in August; but it is, I fear, come
to nothing, except H. who may have found mercy of the
Lord: the others have turned backward, and ----, died in
consequence of intoxication. At present a greater enquiry
is excited than ever: three are come out (from the world)
and several are anxiously concerned. ‘The Lord knoweth them
that are His.’ Now, my soul, look to it lest thou let any
of those things ‘slip’ which thou hast heard and learned
of Jesus. O, for a spirit of grace and supplication: for
‘good understanding in the ways of godliness.’ O, for
the conversion of souls! Lord, hear me in these matters:
prosper thy work; let thine own kingdom come. Bless my
country, my family, my friends: and, O, accept a poor worm
who offers himself unto Thee. Take me, as thy dear-bought
purchase; and secure me unto thyself. Let my life bring
glory to thy name; and my death bear testimony to Thy
faithfulness and truth: let me live, and die to Christ
Jesus, Amen!
“In the afternoon, I baptized the Tickour woman, by the
name of ‘Mary.’ Satan continues to mar my comfort; though
he cannot, through the grace of Christ, prevent the word of
God. When I baptized the Brahmin, he raised in my mind such
a fear of the anger of those in power as almost drove me
to my wits’ end: but now I see that all was over-ruled for
good, in order to prevent my overweening conceit of myself
in this matter.”
It will have been observed, that Mr. Corrie not unfrequently
complained of the loss of health. The cause might no doubt be traced
to his want of due regard to the trying nature of the climate of
India to an European constitution. Repeated notices occur, therefore,
in Mr. C.’s Journal and Letters, of a languor and general debility
which threatened to lay him altogether aside from duty, if not to
render it necessary for him to quit the country. At this time,
however, a material change for the better seems to have taken place
in his health; for in writing to his father under date of April, 20,
1808. Mr. C. remarks,
“A gracious Providence who has followed us with goodness
and mercy all our days, has prospered me thus far. You
will bless God with me, who upholds me in perfect health
... a most surprising change seems to have passed upon my
constitution, so that I feel very little inconvenience
from the heat. Last year I was obliged to have recourse
to medicine to keep me from fainting; now, though the
hot winds have been blowing some weeks, I feel active
and cheerful as when with you. A sigh of regret at our
separation often, indeed, interrupts my joys, and sends
me with tears not unfrequently to your Father and my
Father, to your God and my God. O, praise to a precious
Redeemer, through whose love and grace so lasting an union
has been brought about, which swallows up even natural
ties, or rather rivets them by an indissoluble bond! All
painful idea of separation and distance is lost in the
consideration of that better country, where we shall meet
to part no more for ever!
“You will rejoice to hear that the word of God is
not without increasing witness among the soldiers.
Eighteen attended the sacrament of the Lord’s supper
on Easter-day, most of whom are serious and attentive;
and many are regular at our evening worship, where
they attend voluntarily. Among their wives also great
attention continues to be paid; and knowledge, at least,
is increased. The Brahmin whom I baptized came up (from
Benares) last Sunday; and after attending worship in
Hindoostanee, expressed much delight. He proposed, as
a doubt, what would once have been an article of faith
with him:--‘Sahib, you have been so little while in this
country, and [yet] know the language so well, I think you
must have been a Hindoo before you were born in England,
and, therefore, your fresh language came to you so quick
again.’ A fortnight since, I baptized a woman, who is
evidently seeking sincerely the kingdom of God. Yesterday,
she expressed her gratitude for instruction, by saying,
‘I am a poor woman, and have nothing to offer to Sahib in
return for his favour, except three fowls which I shall
send to-morrow, if he will please to accept them.’ On
my saying, God has given me plenty, she said, ‘True,’
but it is my duty to lay my neck beneath Sahib’s feet.’
The language of the common people is, indeed, full of
compliment; but none of them show a disposition to give
any thing away, except in some instances where grace seems
to open their hearts. Another, the wife of an European,
who seems the best Christian of them all, on my noticing a
little dog, sent it to me next day, begging my acceptance
of it. To excuse myself, I said it was too young, and she
is now keeping it for my sister, and takes great pains in
teaching it to beg, &c. that my sister may be amused with
it when she arrives.”
TO THE REV. J. BUCKWORTH.
“April 25, 1808.
“The heat of the climate induces a despondency entirely
unknown to you. I perceive plainly that this despondency
not a little infected my mind most of the last hot weather;
which was, perhaps, increased by continued ill health. I
have been enabled, however, to hold fast my integrity; nor
ever have handled the word of God deceitfully; nor has the
word been without witness. A great increase is now made
to my evening congregations, which are my only joy, they
coming voluntarily; and on Wednesday next, I begin a weekly
lecture.... I am, through mercy, now in perfect health,
and usual spirits; and see it ‘good for me to have been in
trouble.’ My present mode of passing my time will give you,
perhaps, pleasure, certainly amusement. On an average I do
not dine from home above once a week, and seldom see any of
my equals here, except a family, who, I hope, are pious,
though their progress is slow. From morning (five o’clock
till eight) I attend to my own private affairs, with a
little exercise: then till three or four, learn the native
languages; when every day, either some of the natives come
to me to read the Scriptures, or I attend some place of
meeting for that purpose. Mr. Martyn writes to me weekly:
he is preparing a copy of the gospels in Hindoostanee for
the press; this will be an invaluable acquisition: the
one we have is so learned as to be unintelligible to the
vulgar for the most part. I have altered [the version of]
St. John’s Gospel which we use. The Acts of the Apostles
especially delight the native teacher: I have told you of
----; you would be surprised to see the effect it has upon
him; and the eagerness by which it is heard by others.
I feel it to be too little regarded by myself, and am
too apt to consider the divine manna a common thing. I
send my father by these ships the history of a Brahmin’s
conversion, whom I lately baptised.[41] I baptized a woman
a fortnight since; and several of the soldiers’ native
wives. Sinners are plainly under good impressions; but, Oh!
the patience and perseverance necessary to deal with them!
“Dr. Buchanan is on his way home: whatever he may publish
will give you a true and clear insight into religious
affairs here; except that you can have no idea of the
magnitude of the work of conversion, unless you were here.”
In the Journal, Mr. Corrie relates
“May 14th. Yesterday morning, I went to Wheatley’s
hospital. The Dhobee[42] only seems truly in earnest: he
said that since he first heard the word, his heart had been
much taken with it; that the more he hears it, the more he
esteems it; and that he is happy in it. ‘Jesus Christ,’ he
says, ‘is the creator and preserver of all things, who will
take him to God’s presence; or if not, His will be done:
yet he will serve Him; and has forsaken Satan’s works, and
will return to them no more. Satan’s works are worshipping
stones, poojah, &c. &c.’ Here one of the bystanders said,
‘Satan’s works are also lying, stealing, &c. &c.’ To-night
Anselmo[43] is ill. On my speaking to him, he said,
‘Whether well or ill, I am always begging for pardon of sin
from Jesus Christ: I am not deserving of it, but am worthy
of hell; yet, as He died for sinners, God for His sake will
hear me: this is my constant hope; but now, indeed, I need
more grace and support.’--Praise God for these things. O
for patience and perseverance in the Lord’s work!
“SECROLE. July 25th. According to leave obtained, and
notice given, I came down on Friday evening with the view
to perform divine service yesterday. On Saturday morning,
I waited on the general, who received me with the most
chilling coolness. He told me that he had nothing to do
with divine service, or the artillery-men; and that he
should not interfere: he had heard nothing of divine
service, except from my application. Mr. ----, who had been
forward for my coming down, on hearing of my arrival flew
quite off, and said, ‘they could do as well now as before,
without divine service,’ he, however, came yesterday
morning. A congregation of at least sixty assembled; and
after service, Mr. A. thanked me, and said he hoped they
should give me encouragement to come amongst them oftener.
Afterwards, the Brigade Major came with a message from
the general, (who did not come to church) saying, that
I was ‘at liberty to come and go as I pleased, but the
artillery-men and officers could not be permitted to attend
so far from the lines, for fear of the natives seizing the
guns whilst they were at a distance: if the court-house
were used to assemble in, or a place of worship erected
near the lines, he should have no objection; but all
this was to be kept a secret.’ Well: blessed be God, who
hath opened a door here for His word! Had there been no
obstacles thrown in the way, it would have been unusual.
Satan never yet freely and without a struggle, resigned
his dominion. O Lord, I have no might or skill to resist
this great enemy; neither know I what to do; but mine eyes
are towards thee! In the morning service, I was sadly
amazed by the presence of so many of the great ones of the
earth; but after the service commenced, these feelings
vanished.
“Aug. 24th. On Monday I went to Mirzapore, where I saw an
old Fakeer, the most wretched victim of superstition I have
met with. He has been a great traveller, and by the strange
noises he utters, and the inhuman appearance he puts on,
causes the people to take him for some great one. He struck
me as strongly under Satanic influence. I endeavoured
to gain from him some idea of his creed; but could not.
Narsingha, who is celebrated in the Bhagavat Geeta,[44] is
his titular deity, whom he considers equal to the other
gods. I am confounded at the thought that, from the conduct
of the English present, I was prevented warning him as I
ought of his danger.
“Aug. 31st. Yesterday was spent at Ghazeepore; much talk
about religion, and religious people; but little religious
conversation. In prayer, I have been sometimes enabled to
make my ‘requests known with thanksgiving;’ but have felt
great backwardness to the public services of the Church.
‘Lord, be merciful to me a sinner!’ for that I suffered the
rain to prevent me from going to the evening worship; and
that when I have spoken unto the men, it has been in a cold
and indifferent manner! I see in Robinson[45] of Cambridge
(whose life I read yesterday) how far a person, and even a
minister of religion may go, and yet be as ‘sounding brass
or a tinkling symbol.’”
[37] Printed in the Proceedings of that Society, vol. i.
p. 179, and seq.
[38] Head.
[39] The Chief Deity.
[40] The substance of this account was afterwards printed
in the Missionary Register, vol. i. p. 317, and seq.
[41] See above pp. 110, &c.
[42] A Native washerman.
[43] Formerly a Roman Catholic. See below p. 125.
[44] A poetical Exposition of the doctrines of a
particular school of Hindoo Theology. It forms
an Episode in the Maha Bharat, one of the great
Hindoo Poems, and has been translated by Wilkins.
An abstract of it is given in the Quarterly Review,
Vol. 45.
[45] An Anabaptist preacher, celebrated in his day for
his extreme opinions, both as respected politics and
religion; who, after having written a ‘Plea for the
Divinity of Christ,’ rejected Christianity and died
a Socinian.
CHAPTER VI.
VISIT TO CALCUTTA--ARRIVAL OF HIS SISTER.
In the beginning of September 1808, Mr. Corrie left Chunar, for
the purpose of meeting his sister at Calcutta on her expected
arrival from England; and on his way thither he spent some weeks
with Mr. Martyn, at Dinapore. Several foreboding expressions occur
in Mr. Corrie’s Journal respecting the possible termination of the
unsatisfactory state of health in which he found Mr. Martyn. With
the purpose, therefore, of relieving that excellent person from the
pressure of clerical duty, Mr. C. remained longer at Dinapore than he
had at first intended. Of Mr. Martyn, also, he writes,
“He entertains the opinion that he shall die before long;
and desired me to tell Mr. Brown that should he die before
my return, he trusted he is in the Lord, and happy. He
wishes, if it please God, to be spared on account of the
translations, but with great earnestness he said, ‘I wish
to have my whole soul swallowed up in the will of God.’
He then observed, ‘When I look back, I see nothing that
affords me satisfaction: all my consolation flows from the
free grace that is in Christ Jesus:--that grace which is
now offered to-day, this is alone what comforts my soul.’”
Considering the brotherly affection that subsisted between the two
friends, it cannot be a matter of surprise, that when, under these
circumstances, the time for parting approached, Mr. C. should have
experienced some depression of spirits.
“This morning,” he writes, “was a mournful time with me.
I could scarcely express myself from the acuteness of my
feelings, but tried to suppress them. I have no idea,
however, but that I shall meet him again, if I am spared to
return; but O! let me not boast of to-morrow, but learn to
die daily.”
When Mr. Corrie reached Calcutta, his joy on meeting a beloved sister
was somewhat modified by the intelligence which she brought that one
of his letters[46] had been printed in an English periodical. The
distress and alarm which this circumstance occasioned Mr. Corrie will
be readily accounted for, when it is recollected that a violent dread
of Missionary operations in India, had at that time taken possession
of the minds of many influential persons, and that a motion had even
been submitted to the Court of East India proprietors for expelling
from India, all the Christian Missionaries who were then labouring
there; and for preventing the circulation of the Scriptures in any of
the languages of the East. Nothing could be more probable, therefore,
than that the publication of any accounts of Mr. Corrie’s labours
among the heathen, would draw down upon him the displeasure of the
Indian government. That such, at least, was the persuasion of Mr. C.
is plain enough, for in announcing to a relative, the safe arrival of
his sister in Calcutta, he adds:--
“I received little of painful intelligence [by her] except
the news of my letter to Buckworth being published. I trust
he has not published any more of them. I cannot write to
him just yet on the subject, lest I should say something
that might wound his feelings: he has caused me more grief
than any event of late has caused me.”
Soon afterwards he more fully expressed his apprehensions in a letter
to Mr. Buckworth himself.
“I heard some time since by a friend, that ‘a letter from
one of the Bengal chaplains who came out in 1806,’ had been
published, and in the then state of the court of India
Directors towards the evangelization of this country,
might be of great detriment. Mary afterwards brought me
word who the offending chaplain is, and who the friend is
that has published his letters. I confess that for a time
I felt myself wounded in the house of friendship. In the
eyes of the world, pride told me that my character would
suffer; and I still expect to see myself caricatured by
the Edinburgh Reviewers, or by some such enemies to all
serious acknowledgment of God. My brother will say, what is
character &c., to being useful to the cause of the gospel?
And so say I, if loss of character stand in competition
with that cause; but really I am sure there must in my
scrawls, written in the fulness of my heart, be ample
matter for criticism; and truly the gospel needs not such
a sorry assistant; especially if the publication should
operate either to my recal, or to restrictions being laid
upon me here. So well assured am I, however, of the purity
of my much-loved friend in his motives for thus sending
me into the world as an author, that I shall love the rod
even that smites me by his hand: and he will rejoice that
I stand ready to glory in the cross of Christ, and count
myself honoured, if thought worthy to suffer shame for
His sake. I hope you have not sent any more of my letters
to the Christian Guardian; and that if you judge any
description of the people or customs, &c. interesting, you
will give it as an extract, and without my name and place
of abode, further than India. I must absolutely forbid
you to publish what I am doing. Let the great day of the
Lord make that manifest. I am sure I shall be found an
unprofitable servant, and ‘this shall be my only plea, that
Jesus lived and died for me.’”
During the whole of Mr. Corrie’s stay in Calcutta he took up his
abode with the Rev. David Brown, from whose counsel and directions
he seems to have derived at all times the greatest advantage. To the
relative referred to above, he writes on this occasion;--
“We are now under the roof of Mr. Brown. I cannot tell you
how much we are indebted to this man of God: he has been,
and is to us younger chaplains, a father in Israel. His
affection for us exceeds the affection of most fathers for
their children. His letters convey the instructions of a
Bishop, with the tenderness of a brother. I trust we feel
his worth and value it aright.”
Yet Mr. Corrie’s anxiety to get back again to his people at Chunar,
did not allow him to remain long in Calcutta. In the letter just now
quoted he observes:--
“My few sheep are in the wilderness without a shepherd, and
some of whom I hoped better things I hear are gone astray:
these thoughts make every place strange to me except
Chunar. There is no one thing on earth worth living for,
but to be employed in our blessed master’s service, to be
ministering in obedience to His will to the spiritual and
temporal good of mankind. When my soul ceases to labour
after this, life will be no blessing to me. How precious
the idea that saints are kept by the power of God! This is
the ground on which I build my hope, of perseverance to
the end; and I know whom I have believed. He who has given
me to know the name of Christ, and to trust therein, will
enable me to draw out all the virtues contained in that
precious name to support me under temptation, and to enable
me to holiness of living.”
Owing, however, to the tedious nature of the passage up the Ganges,
Mr. C. did not reach Chunar till the middle of January 1809. On his
way, he spent a week with Mr. Martyn at Dinapore, and preached there
on Christmas-day 1808. On the following New year’s day, he placed on
record his recollections of the past year:--
“Chuprah; on the way back from Calcutta to Chunar. Sunday,
Jan. 1st. 1809. I desire to review this year past, as in
God’s presence, and to note down His dealings, as I shall
give account at the judgment-seat of Christ.
“First, let me note His mercies _ministerial_, in the
success of my labours at Chunar; where a society of
fourteen are united in the ways of God; second, _personal_,
in the preservation of life, and the vouchsafing of
excellent health; the bringing my sister, who is now with
me, and promises to be indeed a helpmeet for me. Third,
_spiritual_, inasmuch as the Holy Spirit is not withdrawn
from me; nor has the purpose of living only to God forsaken
me: I see that nothing is worth living for, but to live
to God. I determine, the Lord being my helper, to live
to no other purpose.... I am not so watchful of myself
as formerly; but I renew my purposes, would do my first
works, and go on unto perfection. I seem, as far as I know
myself, kept from the love of wealth; but this is, in some
degree at least, from lavishness, which hurries me often
into the other extreme: against this, too, do I resolve;
and would use this world’s goods as one that must give an
account. The work of the Lord among the heathen shall be
attended to, with fresh vigour. I can say nothing of the
Hindoostanees at Chunar, nor of the Schools; but I hope to
do more for them than ever. O Lord, let past mercies be
remembered, as a constraining motive to future exertion;
and, whilst I would mourn for my sins and short-coming, O
keep me in time to come for Christ’s sake. Amen.”
Under the date of Chunar, Jan. 24, 1809, he writes,
“Have been at home ten days, and I trust have not been
quite forgetful of the goodness of God, in taking me out
and bringing me back in safety: but I feel and deplore my
hard heartedness and corruption. On Sunday week resumed
duty at Secrole, twenty attended. Here, on Sunday last,
five services have renewed something of my former pain in
the breast. But, alas! my labours seem all to have been in
vain. Not one seems to have stood his ground. My heart is
greatly cast down, and would fain shrink from any further
trial. Self and worldliness combine to dishearten me from
the work of the Lord. O Lord, leave me not, but revive thy
work in me for Jesus’ sake! Amen.”
In a letter addressed to Mr. Buckworth on the 8th. of Feb; Mr. C.
gives utterance to similar feelings of discomfort:--
“Notwithstanding the many objects new to you, with which I
am surrounded, I scarce know what to write to you about: it
is a time of great spiritual dulness with me; and, owing
to the indisposition of the native teacher, the great work
we have chiefly at heart seems at a stand. My strength is
laid out, in the mean time, among the European soldiers;
and, alas, to little seeming purpose ... I am ready to be
weary of what appears so hopeless a task as the turning
of men, so incorrigible, from the error of their ways:
these workings of my mind are too glaringly impious to
escape even my half-awakened perception, and the greatest
of all opposition I find to spring from my desperately
wicked heart: I trust something of self-abasement, for this
horribly rebellious spirit, exists at the same time.
“You know all the controversy that has arisen at home
respecting missions to this country:[47] there is no
knowing what the end of such opposition to Christ’s kingdom
will be. We have been in expectation of a visit from the
French over land. The late events in Spain may be the means
of keeping us longer quiet here. The French would perhaps
have established their system of worship where they could
have got footing; and any mode of Christianity would have
been preferable to the idolatry and superstition that
overwhelms this unhappy land. My principal employment now
is with a school of Christian native children, five in
number: some of them read easily the Holy Scriptures in
Hindoostanee; and a gleam of joy sometimes enlivens my mind
while hearing them.
“Feb. 15th. Since writing the above, the old native
Christian has been enabled to renew his labours; and
another christian child is come to school. I have had
one of those sudden attacks you happily know little of
in England; it has not yet left me; but my times are in
God’s hand. I find it is good to be afflicted: my soul
returns unto her rest; and, I bless God for a desire only
to know and glorify Him: this I think I can say is all in
all with me. You will have heard of the Roman-catholic
mission established in this country. My Catechist is a
fruit of this mission; and four men and four children in
my employ besides. They are natives of Bettiah in the
kingdom of Nepaul, i. e., the old kingdom of Nepaul; for
now the British posterity of Japheth are dwelling in almost
every corner of the tents of these sons of Shem; and the
old limits of most of the states of this country are in
consequence altered.
“One man from the same place passed the whole of your
summer with me here; and daily read the Scripture with me;
in which he seems to be taught of God. On returning last
September, he withstood the Missionary (an Italian) to his
face, respecting the praying to saints, bowing to images
&c.: he was, in consequence, excommunicated; and, on being
taken ill soon afterwards was beset by two agents of the
missionary, who sounded threatenings of hell, &c., in his
ears; and declared his body should be cast on the dunghill.
Distressed, it seems he paid a fine to be restored to the
Church, and soon after died. In his last days, he begged
some one of his relations to convey his thanks to me,
and to commend his children to me. The message is come,
and the unfeigned tears of these few Christians here on
learning the end of Anselmo, were a striking proof of the
sympathizing spirit induced by Christianity, compared
with the hard and unfeeling spirit of the heathen. On the
map of Hindoostan you see the country of the Seiks; their
capital is Lahore. The state consists of a number of
independent chiefs, under a nominal head; many of these
chiefs have sought our aid against the oppression of their
head; and, as the country they inhabit lies in route of any
overland invading army, we have sent a force in aid of the
petitioners. Two of my young friends (very dear to me in
our common Lord) are with this force. The principal matter
of interest to us in this expedition is, that these Seiks
are, as a nation, Deists.[48] Much superstition, indeed, is
among them; but they are neither Hindoos nor Mussulmans;
and profess themselves worshippers of one invisible God.
Such a state of mind seems favourable to a reception of
Christianity; and, may we not hope our intercourse among
them may be the means of bringing them acquainted with that
only name whereby they must be saved? Martyn is going on,
in company with the converted Arabian,[49] in translating
the Scriptures into Persian. I have seen the Edinburgh
Reviewer’s remarks on the Missionaries[50] and critique
on their Journals. It is to be regretted, perhaps, that
in some expressions they are open to ridicule; but it is
a subject of gratification that in none are they open to
reproach. These same gentlemen would gnash their teeth
to find Hindoostan, from near Delhi, yea from the Seiks’
country, to Cape Comorin, planted with Christians, who
daily pray for the coming of Christ’s kingdom in their
lands; and who, in their intercourse with those around
them, recommend the gospel of God our Saviour in a way not
such as will excite insurrection, but induce veneration
and ultimately conversion. A preaching life these
Edinburgh reviewers themselves cannot gainsay; and these
less enlightened heathen are less disposed than they to
withstand it. But little visible effect will appear in our
day; the next generation will find a people ‘prepared for
the Lord.’
“Our dwelling is on the banks of the Ganges. The common
mode of travelling is by water, in commodious boats,
dragged, when the wind is adverse, like barges. At this
distance from home, hospitality to strangers seems to me a
peculiar though painful duty, as it breaks in too much upon
my leisure. There is no such thing as an inn; and very many
of the passers-by are young officers, whose situation is,
in general, far from being comfortable. To these I would
be especially kind, as being also less noticed by many who
judge of the attentions due to them by the wealth and rank
they possess. Those youths who are now here join readily
in our family worship, and delight me when I hear them
repeating the Lord’s prayer after me with seriousness. Dear
lads, my heart yearns over them, exposed as they are to
every kind of temptation, without a rudder or a pilot. May
God take them into His direction!”
Soon after the date of the foregoing letter, Mr. Corrie was again
suffering from illness. An attack of fever rendered it necessary for
him to place himself under medical care; but throughout the months of
February and March, his disorder seems to have yielded so little to
the remedies applied, that he was almost laid aside from duty. Thus
in his Journal under date of March 19th. he remarks:--
“March 19th (Sunday.) To-day--not in a condition for
public worship: so there was none in the morning. A
merchant and others came to breakfast; and I had family
worship with them. I have been considering my ways, but am,
alas I sadly clouded, so that I can remember but little.
My impatience respecting the backsliding professors has
appeared, as it is, sadly inconsistent: I ought to have
pitied and prayed for them more, and felt less anger. I
bless God for more composure of mind, and drawing out of
soul towards God. I see, however, I have little of zeal
for His glory and house. I would have a more single eye in
this matter. I would desire my own salvation as a means
of displaying the glory of His grace. I would desire the
salvation of sinners, that He may be glorified. I would
engage in proper means for these ends, with a single
intent that I may bring glory to God, and that God may
be glorified in me. Let my own personal trials be all
sanctified to this end! Give grace, O God of grace, to this
end; and the glory shall redound to Thee, through Jesus
Christ, the Saviour!”
And again, a fortnight later, he writes:--
“Easter eve. To-morrow the Lord’s Supper is to be
administered. Alas, my soul, how many sacred opportunities
of this kind have been little better than profaned. Long
did I attend the Lord’s Table in my own self-confident
spirit, and the same day saw me break the vows I had
solemnly made. When this self-confidence was in some
measure discovered, the ordinance became more profitable
indeed, but the contrary spirit grew upon me; and for
some time, I fear, the consecrated elements have been too
little considered. Lord! never let me fancy the means any
other than the channels of thy grace; but O, enable me to
discern the Lord’s body at his Table, and ‘with meek heart
and due reverence,’ feed upon Him by faith! My illness, I
fear, does not leave me; at least, weakness grows upon me.
I seem anxious to live.... I would live to glorify God,
too, though he needs not my wretched poor services. I would
have my will swallowed up in His. O [Lord] grant me grace
to this end, then come life or death, all will be well.
“Easter-day morning, 2nd April. Both in public worship,
and afterwards, I trust the Lord was present to heal us:
the people were very attentive. I remembered my native
land, with sweet recollection, the tabernacle of God, and
the communion of saints. For my companions’ and brethren’s
sakes will I seek thy good, O Britain, the Zion of the
earth! O may these impressions of love and grace remain
upon my soul! Enough I see, even in this day’s services,
though unusually joyous, to render precious Him who bears
the iniquities of his people’s holy things.”
In the beginning of the following month, however, a letter to the
Rev. David Brown contains the intelligence that it had pleased God to
recover Mr. Corrie from his illness:--
“Chunar, May 11, 1809.
“I ought to have made known to you before this, the safe
arrival of the Bibles and New Testaments. We have no troops
here at present to dispose of them to. The Europeans
hereabout will take a few to distribute at prime cost. A
fortnight since beloved Martyn passed this by _dawk_.[51]
He staid only three days, and you will have heard by this
time of his safe arrival at Cawnpore on the 29th. ult.
Sabat has left us this morning. The heat of his temper
broke out against a washerman who had changed a sheet,
but there seems no doubt of the grace of God being in
him. He lived with us since the 7th. At Benares, he had
intended to pass some days, but about forty persons who
had formerly known him, came tumultuously to the boat,
and after much confused dispute, he thought it prudent to
come on here. We have for some time been engaged about a
Church at Benares; a subscription of about 3000 Rupees has
been made, and a spot of ground is fixed on. I trust now
all opposition is silenced, though not entirely done away.
The hearts of some haters of all good have been brought
to give money even. One family is highly respectable and
regular in religious duties. One young officer has become
a new creature. Of the rest, few alas! seem willing to
go any further. Martyn wishes for my removal. I did not
desire it before he came, now I should have no objection to
it. Less labour than is now put forth on, perhaps in all,
eighty people, (for the remainder give me no opportunity
of labouring for them,) would serve for eight hundred,
and if winning souls be our highest wisdom, the more we
win, the wiser we shall be accounted. Yet the fear that
my Benares congregation would be left without a shepherd,
makes me glad to continue. At Chunar, all seem dead and
lifeless. Some of the poor women are indeed, growing in
grace, and that should not be accounted little. One of them
two days since, on asking her in what way she must attain
to God’s presence with peace, replied, ‘If I remember the
name of Jesus Christ: and repenting of my sins, put my
trust in him, I shall doubtless attain God’s presence.’
Several are equally well informed, and Martyn expressed
great satisfaction at their attentive repetition of the
responses, in prayer &c. Sabat holds my poor old man in
utter disdain for his comparative ignorance. Sabat is
indeed a very superior man; none of the Moonshees can
stand before him. He is most amusing with his logic on
all occasions. Some of the gay friends of a pious young
officer, asked him if it were not written in Scripture,
that men shall become bears? He, in the simplicity of his
heart, asked Martyn and myself at Dinapore, before Sabat,
if there were such a passage of Scripture? Sabat replied,
‘O if there is such an expression in the word of God, it
must be true; and we will prove it by logic.’
“I think I expressed a wish for the tables you mentioned,
of Arabic &c. with a copy of the Persian of Matthew when
ready. Mr. Myers[52] would send them and they would be
highly useful. I am happy to say the complaint I was ill
of has quite left me, and I trust it is good for me that
I was in trouble. It is good in any way to have the heart
separated from this ensnaring world; to be led to have all
its fresh springs in God. Would it were more thus with me!
I groan being burdened with an earthly, sensual, devilish
nature. I wish I could hear oftener of you and your’s. I am
in hopes those communications that respect our project may
pass through my hands to Martyn; it would cause only one
day’s delay. The subject of the conversion of the natives
is much more discussed among us. I know two converts to the
subject from reading Buchanan’s Memoir which I lent them.
“My Christian School goes on well.
“Beside the Christian children, I have six Christian men,
and some families.”
The anniversary of Mr. Corrie’s ordination is thus noticed by him:--
“Saturday, June 10th. This day in 1802, I was ordained a
Deacon at Buckden, and on the 12th of June 1804, a Priest,
at the same place. To-morrow may suit my purposed season of
examination; and I pray God to enable me to this needful
work. First, to look over my present spiritual state.
Secondly, To examine my views in the ministry. Thirdly, To
pray for my Native School. O Lord! vouchsafe a spirit of
grace and supplication for Christ’s sake!
“Sunday, June 11th. Have been considering my ways; and
respecting my personal experience, it is but too apparent
that I have for some time laboured under a spiritual
decay. The commencement of it seems to have been soon
after this time last year, when my spirit began to faint
in outward duties; and I hurried away from them to
Calcutta. The Lord does not leave me; and I trust will
not leave me; yet, O my soul, fear being given up to work
iniquity. Much reserve, I am aware, in my outward conduct
is worn off: respecting this, I would hope the needless
scrupulosity I indulged is going; yet connected with my
private experience, I would be jealous over myself with
a godly jealousy. Frivolousness and levity in tongue and
action, I would watch against. Lord, instruct me, and teach
me in thy way! In the ministry, I have failed greatly in
respect of searching out the lost sheep of Christ’s flock;
nor have I a proper sense of the hurt and hinderance
arising from this negligence. Lord, grant me a due sense
of the Saviour’s dying love, and of the soul’s worth! I
think I do attempt the edification of those who come in my
way; and have less fear of shame and reproach for Christ
than once I had. I find a growing facility in speaking
Hindoostanee; and I trust of late more earnest intention
of seeking opportunities of propagating the Gospel. My
views in coming to India I would hope are not altered; to
live and die here; and to spend my strength and substance
in this land is, I think, my purpose. The little children
are becoming very interesting to me. O, that they may
become partakers of the grace of God in truth! My native
servants I would try to make wise unto salvation, and often
am earnestly engaged in instructing them. Lord, grant
me sincerity and simplicity in dealing with these; and
enable me to repent of my sins, to ‘do my first works;’
and ‘leaving the principles of the doctrine of Christ, go
on unto perfection.’ I feel how entirely it is Thy work
to accomplish this in me, then grant me thy Holy Spirit
graciously for Christ’s sake. Amen!”
With what sincerity of spirit, this recital of his inward resolves
and feelings was penned, may be gathered from the renewed activity
with which Mr. Corrie’s restored health was devoted to the employment
of every means within his reach, that was calculated to extend the
knowledge of Christ. To Mr. Brown he writes early in June 1809:--
“I have at length begun the Arabic and Hebrew; and with the
help of the Arabic, Hebrew and Hindoostanee, hope to get a
correct Hindoostanee version of the Psalms for the black
flock. The 51st Psalm they are learning by heart.”
Similar notices of his application to the study of the Oriental
languages occur, also, in Mr. Corrie’s letters, about this time,
to Mr. Martyn. Yet the external circumstances with which himself
and fellow-labourers in the work of the Lord, were all this while
conversant, were far from encouraging. In the letter to Mr. Brown
quoted above, Mr. Corrie complained:--
“My harp has long been ‘hung upon the willows.’ Every thing
around us bears the image of spiritual death. What little
profession there was among us, has issued in nothing that
appears decisive.”
And a few weeks later, after recording in his journal that he “had
often experienced the Divine Presence and grace,” whilst lecturing in
public “on the Epistle to the Galatians,” Mr. C. adds:--
“I am, nevertheless, cast down greatly with the little
appearance of good working among us: the soldiers seem
hardened to all addresses I make: the old native Christian
has not been lively of late. When not living near to God,
I seem afraid of the doctrine of grace, as it is called;
when my soul is deeply affected with divine truth, I can
trust God with the consequences of His own declarations.”
Whilst having thus to lament the spiritual apathy around him, Mr.
Corrie did not on that account slacken his exertions toward hastening
on the day, when “the stream of Ganges shall roll through tracts
adorned with Christian churches, and the holy hymn be heard beneath
the shade of the tamarind.” Accordingly he writes to the Rev. Charles
Simeon:--
“Aug. 2, 1809.
“A door of usefulness has been opened ‘among those of mine
own nation’ at Benares, where I have been enabled to attend
every third Sunday, and now materials are collecting to
build a place of worship with, by subscription. Some of the
principal people there oppose the measure by their private
influence, though they have given money for the work.
The report of the death of one of the chaplains above,
renders me anxious, lest I should be removed before this
scheme is accomplished; but I know the accomplishment of
it rests not with me. I now confine my public engagements
to the mornings, except one service in Hindoostanee on
Sunday evenings. I have mentioned a native Christian who
reads and expounds the lessons on these occasions, so
that my labour is but small when he is present. Just now,
he is at Benares, with a view, if possible, to establish
Christian worship among a number of Portuguese and native
Christians, who reside in various capacities there. He
goes from house to house among them, but has hitherto had
little success. Only three attend worship. I may remind
you, [that] he conducts public worship according to our
Church form, translated. The Gospels we have, and I have
translated the principal particulars of the Old Testament
history. I may mention that the wisdom of God is manifest
here, in recording the faults of the Old Testament saints.
A maxim among all classes of Natives, seems to be, that
every person, by obeying his own religious guide, will
attain eternal blessedness, and several of the Mahomedans
have been offended, at my asserting that Moses, Abraham,
David &c., were sinners: the proving these saints to have
been sinners by nature, as ourselves, overturns this
conceit and makes them to seek out a Saviour, who is
himself in no need of salvation. To this point, when I have
opportunity, I always bring a Mahomedan, carefully avoiding
disrespectful mention of his Prophet. The Hindoostanee
women attend, though not in such numbers as at first, yet
regularly, and I have no doubt some of these most despised
of the human race, will be found at the right hand of the
Judge, in the great day. A few evenings since, a poor
blind creature caused my heart to joy exceedingly, by her
artless commendation of the Redeemer; any praise of myself
might have arisen from servility, but, the epithets she
applied to our Lord, could have been learned only from the
Scriptures. For some time much of my attention has been
directed to the education of some native christian boys.
Watts’ first Catechism they can repeat, and a prayer for
morning and evening in private; two of them have begun
Persian and make quick progress: there are in all five,
from seven to twelve years old, and some younger children
will soon be admitted. I am attempting to introduce
our own mode of teaching, and when at home, hear them
twice a day.... No pains have been spared by the Italian
Missionaries, at Bettiah to frighten, or allure my old
teacher from me, and one man, who had learned the way of
God more perfectly here, and on going back refused to
pray to saints, &c., was excommunicated and grievously
persecuted until his death, which took place soon after.
The uproar about Missions has been heard of here, but
no one feels any of the alarm expressed at home. I hear
occasionally, from some friends at Malda, of Mr. M. who
has very poor health; some poor helpless creatures have
lately received baptism there. You will not suspect me of
depreciating his labours, by this expression; those among
whom I myself minister, are as despicable as human beings
can well be. Their influence on the general cause can be
none, their individual souls are precious.”
Mr. Corrie had now been three years in India, and it will have
been seen that those years had not been spent in self-indulgent
inactivity, or had been unfruitful in great moral results. Yet he
writes:--
“Sept. 20th. 1809. This day completes my third year in
India; and though I could write a journal of events that
would set me off in the eyes of men, I know myself to be
an unprofitable servant. I have reason to cry, ‘Deliver me
from blood-guiltiness, O God;’ from the blood of souls! The
perverseness of the natives draws out my perverse temper. I
perceive my mind of late too much taken up with the dignity
religion inspires the mind with, raising it above the petty
cares and mean jealousies of an earthly mind: yet, O let
me never be high-minded but fear. I desire to renew my
dedication of myself, my all to God; to purpose greater
exertion and more labours among whites and blacks. Lord, I
pray thee, grant an increase of spiritual influence, that
I may go on from grace to grace! O, let me not faint nor
tire, for Jesus’ sake, Amen!”
The following letters to his Christian friends, bear witness that Mr.
Corrie was enabled, in some measure, to carry out the desires and
purposes which his Journal records.
REV. D. BROWN.
“Chunar, Oct. 12. 1809.
“I have had our meeting service this morning. Cold myself
and lifeless and stupid. I wonder the people attend at all,
they are so little excited to run the Christian race.
“The Christian Native School goes on as well as it can.
The children, sometimes nine in number, are reading
the Scriptures in Hindoostanee. I have nearly finished
a corrected edition (about the 4th) of the history of
creation, Noah, Abraham, Isaac and Jacob, Joseph, Moses,
the children of Israel, Joshua, Samuel, David, Solomon,
the division of the Tribes, Elijah, Elisha, the Acts of
the Apostles, the first Epistle of John. Four of the
children have Watts’ first Catechism perfect, with prayers
for morning and evening. Two of these have begun Persian
Grammar, on a new plan of my own, after the English mode
of question and answer. We have ten Christians about us
with whom I read and pray, most mornings, in Hindoostanee.
One youth appears truly pious and reads and explains the
Scriptures, admirably to others, most evenings after dark.
A few of the Hindoostanee Women appeared [to be] guided by
the fear of God,--perhaps four or six. The others complain
of hearing nothing but severe language, and told the Native
teacher lately [that] ‘as he was paid for instructing them,
he ought not to deal so severely with them! He told them,
he was not paid to flatter them.’
“I have lately been looking into the Arabic and Hebrew, but
I entirely despair of making any proficiency in them. The
Hebrew I shall go on with. Even by the help of the Lexicon,
I gain great pleasure in observing the roots and their
connection with the languages around us. If ever you pray
for me particularly, pray that I may _endure_ to the _end_:
that _patience_ may _hold out_: that I may be faithful
_unto death_. May richest grace be multiplied to you and
your’s.”
TO THE REV. J. BUCKWORTH.
“Nov, 1. 1809.
“I often turn a look of regard towards highly favoured
Britain, and a tear starts whilst I bid it a long adieu;
but to a weary pilgrim any lodging is welcome, any place
of abode agreeable; so in Hindoostan, my weary head shall
rest, and my longing soul mount up from hence to meet her
redeeming God. There, my brother, we shall meet; till
then, let our willing feet, our heads, and our tongues be
employed in spreading the Saviour’s glorious name.
The Saviour! O what endless charms
Dwell in the blissful sound!
Your sermon referred to would have suited my people here.
In much weakness and fear, indeed, I have been among them.
The Evening Lectures I told you of exhausted me entirely;
and conspired with other circumstances to bring on a liver
complaint, from which, I sometimes think, I am not quite
free: but I am able to endure my labour.
“You expect to hear of my black flock. My native teacher
is, at this time, laid up with Asthma: his notions
of divine truth grow more clear daily. Some of the
Hindoostanee wives of the soldiers have, also gained good
information on christian subjects; and from forty to sixty
regularly attend public worship on Sundays, and once in the
week. I have nine Christian men and women, and six children
about me; with these I read and pray in Hindoostanee every
morning I am at home. One lad of them appears truly pious;
he has been with me most of the time I have been here; he
reads and prays in the evenings with the others generally.
“One night lately I heard him expounding part of the
sixteenth chapter of St. John with much feeling and
propriety. I have the charge of him entirely; I begin
to love him, and think his disposition gentle and
well-inclined: he always attends at meals for his portion.
The other servants, at times, I hear tell him he is become
an Englishman; and seem to envy him not a little.... I
could fill sheets with the conversations I frequently
have with the natives. Several promising appearances in
individuals, have come to nothing. I am, therefore, glad
that I have not written any thing about them.
“There has been a serious disturbance here (and it is not
now quite over) between the Mahomedans and Hindoos. The
former destroyed a pillar, long an object of superstition
amongst the Hindoos: on which account the latter carried
swine and slaughtered them in the Mosques. One hundred and
forty have lost their lives; but not all from religious
difference, many taking occasion of the affray to gratify
private revenge.[53]
“I can say nothing of my prospects: all you can picture of
the difficulties attending this work is far short of the
reality. I can only say, to live and die in this work, or
to labour until I can do no more, is my not hasty purpose,
formed, I trust, on no self-sufficient grounds, but on the
grace, mercy, and comfort of an unchanging God and Saviour.
“I am writing a little daily in Hindoostanee, Persian,
Arabic, or Hebrew. My school employs me two portions of
the day. I am cheered sometimes with the hope, that I am
educating Missionaries; but it seems hardly possible they
should escape the pollutions around them.”
[46] That dated Aug. 2, 1807.
[47] The controversy alluded to grew out of the
publication of Dr. Buchanan’s Memoirs on the
Expediency of an Ecclesiastical Establishment for
India.
[48] See Ward, View of History, &c. of the Hindoos. Vol.
II., book 7, ch. 4.
[49] Sabat. For some account of this person, see
Buchanan’s “Star in the East.” pp. 23. &c. He
afterwards apostatized, left the British territory
in India, and went into the service of some of the
native princes; but in some quarrel that occurred he
was suspected of treachery to his patron, was put up
into a sack and cast into the sea.--Hough’s “History
of Christianity in India.” vol. 4. p. 389.
[50] An article in the Edinburgh Review for 1808,
entitled “Indian Missions,” written by the late Rev.
Sidney Smith. At the head of this article are given
the titles of the principal controversial pamphlets,
which appeared at that time on the subject of
Missions to India.
[51] Post. Mr. Martyn was then on his way to his new
station at Cawnpore.
[52] Mr. Corrie’s future father in-law.
[53] A more particular account of this affair is given
below, in a Letter to Mr. Simeon.
CHAPTER VII.
REMOVES FROM CHUNAR--ARRIVES AT CAWNPORE--ILLNESS OF MR. MARTYN.
At the end of the year 1809, Mr. Corrie having been directed to
remove from Chunar to Agra, made preparations for proceeding to the
latter station. In the meantime, however, he suffered so much from
the illness mentioned in the preceding letter to Mr. Buckworth, that
for three months he omitted to keep any record of his proceedings. On
the 3rd of Feb. 1810, he observes:--
“February 3rd. 1810. I have had much searching of heart in
review of my purposes and projects at different seasons of
my life, often purposing diligence in acquiring languages;
at other times my chief desire and labour being wholly in
the immediate duties of the ministry; and, to be altogether
separated from mere visiting society. I perceive myself
to have succeeded in no one scheme; and am to this day
unprofitable and without ability to any good. Long, long
have I known this in theory, but evidently did not think
it of myself. May this sad experience lead me to true
humility and deep contrition; may it lead me to prayer,
and to diligence in the means of grace! The sickness upon
me is more violent than last year, but seems yielding to
medicine; for which I would bless the Lord, and devote
myself to His cause. These two Sabbaths I have been laid
aside from public work, and fear I am not sufficiently
humbled. O, how I ought to thirst after the courts of the
Lord! I think I should greatly regret being kept from the
ministry another Sabbath, but am ready to give up all hope
of success from my own labours. I know this is from a
forgetfulness of the Scripture, and of the power of God.
Lord, awaken a spirit of faith and prayer! The old man goes
on instructing the native women, successfully, in a few
cases, I hope.
“The Roman Catholic padre, with a fair carriage towards me
tries all he can in private to counteract this old man. O,
that I were as in days and months past: and, O, that the
Lord would make His word to prosper among us: and, O, that
He may direct and prosper my way to Agra, and make me there
a blessing for Jesus’ sake!”
The chief circumstances of interest connected with the remaining
portion of Mr. Corrie’s residence at Chunar, are related in the
following extracts from his letters and Journal. As, however, in
those extracts there occur some allusions to an Institution, which
about this time sprung up in India, a few words of information will
not be out of place.
The patronage which the Marquis Wellesley (then Earl of Mornington)
extended to a plan for translating the Scriptures into the languages
of the East, had excited the hope that our rule in India would become
the means of imparting the knowledge of the true God to millions of
our fellow men: but the retirement of that large-minded Nobleman
from the government of India, was followed by that determined
opposition to the diffusion of the gospel among the natives of
Hindoostan, of which so many traces have already appeared in the
pages of this Memoir. The consequence was, that notwithstanding
all attempts of Dr. Buchanan, Mr. Brown and others, to procure
translations and copies of the Scriptures; and though aided in
their efforts by grants of money from the Bible Society in England,
yet there was a famine of the word of God even among the native
Christians of India. This dearth of Bibles seems to have pressed
more especially upon the Christians of Tanjore, so that in a sermon
preached in Calcutta, on New-year’s day 1810, Mr. Brown was induced
to make an appeal on their behalf. The result was that a liberal
subscription, headed by General Hewitt, the commander-in-chief,
was raised for the purpose of forwarding the distribution of the
Tamul Scriptures in Tanjore. Encouraged by the success which
attended this effort to procure a larger circulation of the Word
of God, Mr. Brown and his friend proceeded to originate measures
of larger enterprise. They established a _Bibliotheca Biblica_, an
institution which consisted of a “Translation library” and a “Bible
repository.” The “library” was intended to contain the Scriptures
in the original languages, Lexicons, Grammars, works on Biblical
criticism, and generally, all such books as were likely to be useful
to translators. The “Bible repository” was designed to contain Bibles
and Testaments in all languages, European as well as Asiatic, to be
disposed of at moderate prices.[54] It will be seen that with “this
judicious and efficient instrument” for good, Mr. Corrie readily
united himself.
TO THE REV. J. BUCKWORTH.
“March 12, 1810.
“I cannot recollect how long it is since I was favoured
with a letter from you: so many are the accidents to which
our letters are exposed between Britain and India, that I
attribute the little intercourse we have had to some of
these; and, therefore, add one more to the many letters I
have sent you; and trust to hear of you when opportunity
serves. Sometimes my mind has been deeply affected with
the idea of growing old without a friend, or solace of
declining years. Gray has well described the feelings of
Nature in the lines:
‘On some fond breast the parting soul relies
Some pious drops the closing eye requires.’
“It is the privilege of faith, indeed, to raise the soul
above creature dependencies; and, I bless God that, in
general, I am enabled to say ‘none of these things move
me.’ Still, I cling, with the fondest recollection, to the
hours I have spent with you, and the advances in knowledge,
and I would hope in grace, my soul made in your society;
nor can I endure the thought of our intercourse being at an
end.
“In this strange land, God has also supplied several
whose letters and occasional visits are a source of great
comfort and encouragement to me. I believe the number
of true Christians is increasing among us, and as these
abound ‘the desert will blossom as the rose;’ and this
wilderness shall be glad for them. The only principal
cause of concern is the small advances that are making
towards the evangelization of the Hindoos and Mahomedans.
If you cast your eye over the map, you will perceive the
distance between the different abodes of the Europeans;
and then, suppose even at those stations something may be
doing toward this work, how is the intervening space to be
supplied?...
“I am recovered from another attack of the liver,
much severer than last year’s, and which prevented me
from public duty for three Sabbaths: I reckon these
interruptions as the choicest blessings. The vain mind
is tempted, in full health, to lay up for many years;
but these warnings strongly impress the exhortation,
‘whatsoever thy hand findeth to do, do it with thy might.’
“My European flock, as to numbers, has been at a stand
of late: some of them, however, are now grown unto some
stature in Christ; and are a source of great refreshment at
times....
“The old native Christian has improved of late, and some
of the native Christian flock give good evidence of a true
conversion. At times, whilst ministering among these, my
heart overflows with delight; and the simplicity with which
they express themselves is very striking. I only wish the
number of them was greater: for, alas! who, in comparison
hath yet ‘believed our report?’
“I am removed from this station to Agra, once the imperial
city, where are the most splendid remains of fallen
greatness in Hindoostan. One of my dear young friends,
whom I heard of yesterday, says, ‘You are the first who
has been commissioned to preach in that Nineveh repentance
and remission of sins. I see a peculiar honour conferred
upon you by this appointment. May God prosper you!’ My
soul responds, Amen! The Lord grant my entering in among
them, may be ‘not in word only, but in power, and in the
Holy Ghost, and in much assurance.’ Hitherto I have been
prevented from proceeding, but trust shortly to go on my
way, by the will of God, rejoicing. One comfort attending
the journey is, that it will take me by the abode of
dearest Martyn; and with him I shall make some stay.
“We regret deeply that no more chaplains, who would lend a
helping hand, are coming over to assist us. In three years,
I have been preparing myself, I would hope, for greater
exertions, by learning languages, &c.; and have done some
little here towards founding a Christian church; but now,
alas! the work, to human appearance, will be at a stand. My
old deacon wishes to go with me though, and I shall take
him; though at first it seemed better to leave him with
these ‘few sheep in the wilderness:’ but those of them who
are most serious have husbands somewhat like-minded, and,
therefore, are less likely to suffer wrong; and the old man
will be very useful in a new place. Most of the Christian
men go with me, in one capacity or another; though they
are a heavy expense to me. Where we are going, I purpose
to colonize them, if God in his providence shall supply
opportunities. Oh! were you but here to talk over these
subjects with me! You cannot well have a due idea of this
country, nor of our proceedings, unless you were to be with
us; but I must restrain my feelings, and rather give you
some information that will amuse you.
“Two days since, a Brahmin in authority here, and with whom
I have had many disputes, took away a copy of the gospels,
after I had read to him some particulars of the death of
Christ, which impressed him greatly at the time. My removal
has made him very anxious; and sometime ago, when I was
first ordered away, he came, and after many expressions of
concern said, ‘Sir, I have a great favour to beg before
you leave this place; pray cause to be written for me
your account of the first beginning of things, with the
genealogies of the first ages. Before you came, I never
heard these subjects spoken of, and when you are gone, no
one will take the trouble to unfold us any hidden thing.’
He has now the beginning of Genesis, and the four Gospels.
Affairs on the continent have taken a most disastrous
turn[55] to our apprehension; but ‘the Lord reigneth;’ and
one thing we cannot but rejoice in, _the fall of the man of
sin_.”
TO THE REV. D. BROWN.
“March 15, 1810.
“I yesterday sent off by _banghy_[56] De Coetlegon’s
Sermons, and some chapters of Genesis in Persian,
translated by my Moonshee from my Hindoostanee
translations. It is on this account I sent the Sermons,
as the Moonshee would give me no peace until you should
have a specimen of his performance, and give your opinion
whether or no it will be of any use to go on in this
way. The occasion of doing thus much arose from some
Mahomedans about the court at Mirzapore desiring from me
some account of the books of Moses. Mr. Ricketts, the
judge, was passing this, and some people in his train.
They called upon me and immediately expressed a wish to
see some of the translations they had heard I employed
myself about. I produced the epitome done by Gladwin, it
seems, at the request of Mr. Clarke. This they read for an
hour at least, and on going away begged a copy. Afterwards
the Molwhee told the moonshee that the Koran gives a more
particular account of things than our books. To this the
moonshee answered, that what he had seen was a very concise
abridgment, but if he were to see the original he would
forget the Koran. This brought on a violent dispute. To
make good his assertion, the translation you have a copy
of was made, and the remainder of the epitome added. One
chapter was first sent to Martyn, who approved of it,
and now you must also see it. Our Cutwal[57] here is a
Hindoo, and has often, with heat, contended with me about
the comparative authenticity of our books; but on the
prospect of my leaving seems softened, and has of his own
accord begged a copy of the beginning of Genesis and of
the Gospel; which he has got. He often contends eagerly
with the Mahommedans, and puts them to silence by the
arguments he has learnt; and on the riots at Benares a
great concourse of Mahomedans came to him and my moonshee.
One night they continued to dispute until midnight, not
respecting Hindooism and Mahomedanism, but entirely
respecting the Mahomedan and Christian writings. I hope I
am getting better, but not so speedily as last year. My
flock is already as without a shepherd. I have not been
among them for a month. A few came to the house on Sunday
evening, but the exertion on the occasion, though little
more than family worship, has thrown me back.”
“April 3, 1810.
“Your last letter found me very unwell, so much so, that
greatly as I wished, I could not engage in answering it. I
have no fear of being forgotten by you, yet these tokens of
your regard are indeed very acceptable. It seems a weakness
in my nature that makes me cling to creatures as I do; and
the same weakness is the source of what you are so kind as
to call by a softer name.
“It would be a cause of deep regret to me to be excluded
from your ‘Translation library;’ you will really oblige
me by inserting my name among the subscribers, and I will
make an effort to set all straight with you and all the
world. After deducting the amount of the house here, which
I have sold and am to be paid for in August, I do not owe
above 3000 rupees: yet I do owe all I am, and all I ever
shall have in my power, to such purposes as you propose. I
will endeavour first to be just, and then I will glory in
devoting my all to the propagation of the gospel in India.
The doctors say there is no occasion for my going down the
country, but I shall be guided much by Mr. Robinson.[58]
He is near at hand; yet come I shall not without some
alteration for the worse. I have now very little pain, but
am weak and incapable of application. I should rejoice more
in visiting Aldeen than Cawnpore even, for the children are
all very dear to me, and their playfulness delights me. I
hear Martyn has received the packet from you, and has heard
from Mr. Simeon that Cambridge university voted Buchanan,
a D.D. degree.[59] I hear general M. wishes to reside at
Ghazeepore with the 67th. The poor old man has thrown
obstacles in the way of our church till the materials
are likely to be lost, but the congregation increases in
proportion to the general’s opposition. W. has often 30 at
Divine Service, and usually about 20. They sing hymns, and
are generally a very interesting people; though but a few,
as usual, give evidence of any change.”
“Chunar, April 28, 1810.
“Your papers have reached me in safety;--viz. 1st. a
report for 1809. 2nd., the Agra books and papers. 3rd.,
the Bibliotheca Biblica &c. The ‘Translation library’ must
prove highly useful. I have some of the books you have
mentioned--A Golius, Dictionarium Arabicum, Schultens,
Life of Saladin, Stillingfleet’s Origines Sacræ, Wells’s
Geography, and others, which shall be sent down, if
you please; except Golius, which is to be delivered to
Martyn’s care on my arrival at Cawnpore. But the ‘Bible
repository’ delights me. This is beyond all your other
highly meritorious labours, for the benefit of the present
generation. I shall send it round here, if I have time,
but I have only eight days more here, and on my arrival
at Agra will make it public. On receipt of the Report, I
sent it to some acquaintance here. One sent it to a rich
Native[60] in the city, who reads English; he has returned
it with a _Hoondee_[61] for 100 rupees, and an address
to the Bible Society. I shall, D. V. send it off to the
Secretary in due form on Monday, and he may send it for
publication; it appears to me an event that would interest
at home, but you will judge when you see the whole. It
has delighted me highly. I have been this week at Benares
taking leave. E. is not yet arrived. The old gentleman
there is most gracious always to myself, but is a raging
bear behind my back against all our measures. It has called
forth all my little energy to make the poor stand I have
against his influence. The Church has been delayed under
various pretexts twelve months, but the materials were
collected. I made those efforts since March, and at length
got permission to begin last week. Robinson undertook the
superintendence as a last resource--and his offer was
accepted. The gentleman, however, attacked him when the
work was begun, and called me by name, Augustus Brooke, and
the Salmons, fanatics, &c. I fear this will make E. less
forward than he might otherwise have been, but I have left
a few Bibles and Testaments at Wheatley’s for sale: most
are already supplied. Though I have not sold one Bible,
Robinson is anxious to get the Church ready by the time you
arrive. You can find a congregation. Several families and
some individuals spoke out on my coming away, the fulness
of a gracious heart. I often think of an expression in a
prayer of old Carey’s, in the pagoda, ‘that in the evening
of your residence in India you might see the light of truth
shine abroad.’ Your’s and his prayer are, I trust, heard.
There will be a change in European India, yea there is a
change; infidels are beginning to hide their faces, and
the young are growing up at the different stations, with
a reverence for the ways of God. I perceive the married
especially most easily prevailed with. Yesterday, on an
occasion of extraordinary awakening, I, after two or
three visits, administered the Lord’s Supper to a young
Captain and his wife, and the wife of another officer. The
latter had called her husband from a party, and entreated
him to join our worship; he could scarce refuse. She
appears serving God with all her mind, though not with
all understanding: I have just been sending her a book.
It pleases God to continue me still in much weakness, and
no little fear as to my long continuance among you. If I
desire any thing in life but to speak and act and write
for Him, I pray He may graciously disappoint me and hide
from me the evil that would follow; but if He has given me
a desire to glorify Him, I trust He will spare me a little
that I may shew forth His praise!”
It may not be uninteresting to mention, that the letter which Mr.
Corrie states to have been written by a Hindoo to the committee of
the Bible Society, is printed at length in Mr. Owen’s History of that
Society, (vol. 2. pp. 36-38.) In transmitting the letter, Mr. C.
observed:--
“This native has acquired a considerable fortune, in
some employment under our government, in which it was
necessary for him to read and write in English. On being
pressed by arguments urged for the supreme importance of
Christianity, he excused himself by saying, ‘He thought
if it were so, the British government would have made the
Christian religion known to their subjects in this land.’
This objection he urged in a variety of ways, and here the
discussion ended. On receiving the report for 1809, in
answer to this, he sent an address to the Bible Society,
written by himself, and now in my possession, requesting
that it might be corrected; which was done, retaining his
own expressions as much as possible.”
TO THE REV. D. BROWN.
“May 7th. 1810.
“This morning we left Chunar, and are now on our way to
Cawnpore. I have recovered greatly of late, but now my
sister is fallen unwell, and thus we are kept dependant,
and trust we find it best to be so. On Saturday morning,
Mr. E. arrived, but did not let me know. I however heard
about mid-day, and straightway sent an invitation to our
house. In the evening he came, and next morning Mrs. E.
and the infant; and we have left them this morning in our
former habitation. I preached a farewell sermon yesterday
morning, from Romans x. 1., first: pointing out the meaning
of salvation as including deliverance from danger:--the
danger arising from sin, the necessity of salvation from
sin if we would avoid its consequences, as well as to
make us meet for the inheritance &c. and second: Why I
wished them to be saved, viz., from the consideration of
the misery of Hell, the joys of Heaven and the pleasures
of religion here. There was great attention. I said a
good deal too, in the conclusion, on the strain of my
preaching among them,--that I was aware many did not like
it,--but pointed out the necessity of delivering my own
soul, as well as my desire not so much for their favour
and approbation, considered in itself, but as connected
with salvation. Here I intended my successor should hear
something of my opinion of our works. In the evening,
my little flock were full of expressions of kindness,
and I think it was a season that will be remembered. The
Hindoostanees came in a body, and made loud expressions
of regret at my departure, many of them weeping aloud. In
the evening too I baptized three Caffres, the servants
of a gentleman, and who had for some time been under
instruction. Many were present, and we begun the service by
singing some verses from _Veni Creator_. Two of them gave
pertinent answers to some questions on Christianity; and
on their repeating the creed in Hindoostanee most present
were melted to tears. Mr. G. has, it seems, professed to
the General that he will never go to Benares, unless he is
ordered, and the general has declared he will never order
him. The Church however is going on under Mr. Robinson,
and much interest is excited about it. The military have
desired him to make the building a handsome one, and they
will add to the subscription. Thus in spite of Satan and
those he leads captive, the work of the Lord prospers and
will prosper. I have had packets of letters on leaving, and
am astonished at the kind acceptance my little more than
abstaining from evil has met with. It seems to be a wonder
among them, that I performed my official duty when called
upon; and especially that I should express my readiness
to serve them. Dear Mr. R. is greatly excited of late
towards the best things; his heart has been deeply touched
by the death of his youngest sister, and he is tenderly
alive to the blessedness of those who die in the Lord.
This is a happy event just now, when some of the society
there, (especially one Captain) seem seriously seeking to
secure the better part. They know his Father’s character,
and the advantages he has enjoyed; and also they have
seen him more retired and more attentive to his duty than
most; and they seem now to look to him for information.
We know however, how slow of growth the heavenly plant
is, from the untowardness of the soil it falls into; we
know how many blights and thorns it is exposed to: though
some good appears, we still are not content, but, filled
with hopes and fears, we watch for the event. I told you
I had sent the plan of the library to Major Wilford.
He had not understood me, so I intend writing again. I
enclose his note with the papers, it will give you a more
correct idea of his mind towards this work than I can. I
fear E. will not take any trouble to make known the Bible
Society proceedings. I send a copy of the advertisement
to Wheatley’s shop, where it will be seen by many; and
have left one dozen Bibles, and two dozen New Testaments,
with Mr. E. at Chunar. Dr. W. I find, does our cause good
against his will, by his incivility and grasping after
fees. Do you indeed come up the country? Martyn talks
of my remaining a month at Cawnpore: at any rate I hope
to leave there to conduct you to the imperial city. It
perhaps would be of importance to get Martyn to resign the
service, and give himself to the translating and printing
the scriptures. He will not eat the bread of idleness, and
it is clear his present labours will bring an early period
to his life. I scarce know how to write it, but so it is. I
will give you a faithful account from Cawnpore.”
The following letter, addressed to the Rev. Mr. Simeon of Cambridge,
contains a kind of retrospect of Mr. C’s labours at Chunar, and is on
that account given at length, at the risk of the repetition of a few
circumstances which have been already mentioned.
“May 9th. 1810.
“I know it will be agreeable to you to hear of the
progress I am making, if it may be called progress, in the
appointment I hold. Three years last February, I arrived at
Chunar, with very imperfect views of the nature of the work
I had engaged in; the habits and character of Europeans
undergo an almost entire change, after a few years
residence here, so that our work among the Europeans takes
a different turn from the work of the ministry in England.
We have to argue for the sanctity of the sabbath, the
extensive import of the seventh commandment, &c., before we
can speak of the evil of breaking these commandments. The
necessity of caring about the example we set is decried,
as, say they, ‘those we live among do not own the authority
of the scriptures &c.’ My labours have not, however, been
in vain among the Europeans. A small society among the
soldiers, I left at Chunar, and some of them will no doubt
endure unto the end. Of the higher classes many individuals
are exemplary. A church, or rather chapel, is erecting at
Benares,[62] and though my successor expresses no zeal for
the success of it, I doubt not instruments will be raised
up, and sent forth in due time. I would to God, some of
the many young men around you, were but excited to engage
in this service. As to privations, save that of separation
from dear earthly ties, which is indeed a severe privation,
we have only to fear being lulled into indolence and fatal
security. Our countrymen here ought to be held in high
estimation, and a soul saved in India is indeed a brand
snatched from the burning, whilst it is usually, also,
a valuable member restored to society; for scarcely any
motive, but that which the gospel supplies, can rouse from
the apathy and overwhelming influence of an enfeebling
climate and systematic lust.
“Soon after February 1807, I met with a Native Christian,
who engaged in reading the Hindoostanee gospels with
me, and in September following, we began worship in
Hindoostanee, to the native wives of the soldiers. These
had been baptized by Roman Catholic priests, but were
deplorably ignorant of every christian truth. I began
also with a Moonshee to translate from the books of
Moses; and though I blush often in review of these first
attempts, they were useful in conveying some idea of the
truth, as the Native Christian, by repeated efforts on my
part, gained a correct notion of the subject, and by his
exhortations &c. conveyed it to them. About forty continued
to attend once in the week, and once on the Sabbath, till
last Lord’s day; some of these I trust to meet at the right
hand of the Judge ‘in that day.’ Two of them are truly
spiritual, and many of them unexceptionable in conduct.
The change in those who attended instruction, is manifest
to all. I baptized during my residence at Chunar, two men
and three women; the men and one woman unconnected with
Europeans, and all except one man are walking unblameably.
Beside these, many Roman catholic christians come from time
to time, and several of these are in my service. I have
five christian children also, who are going with me, that
their education may not be hindered by my removal. There
is with me also, a youth about seventeen, whose parents
are the children of Europeans; this lad gives hope that he
is a partaker of the grace of God, and is going with me
for the express purpose of learning the way of God more
perfectly, that he may become a teacher of the christians
here, in general lying in darkness as much as the heathen.
His purpose at present is, ‘according to the language of
each people,’ so that he requires instruction in English
and in the native languages also. My native flock, on my
coming away, expressed their regret by many tears, and
some by loud lamentations. The old teacher goes with me,
as there are many native christians at Agra. I wished to
have left him behind; but circumstances, with the advice of
beloved Martyn, induced me to let him come as he desired.
He will probably soon return. The tumult about missions
has subsided here, though the generality of the English
are as averse to it as ever. A riot took place at Benares
last September, which the alarmists here will no doubt
make all the use they can of, in their reports home. A
quarrel[63] took place between the Hindoos and Musselmans,
in which some lost their lives. Report at first magnified
the number to three hundred, but I have seen a copy of the
official report to government, and the following, you may
depend, is the truth. In the reign of Aurungzebe, a Hindoo
place of worship consisting of a Temple with a sacred Well
within the enclosure, (or church-yard) was seized upon by
the king’s order. The temple was appropriated for Mahomedan
worship, but the Hindoos had still access to the well.
Whilst the Mahomedans were in power, no disputes arose, for
the Hindoos consider the king’s order one road to heaven.
Since the English have had dominion, many causes of
mutual complaint have risen up, from the disrespect shewn
by the different sects to each other in their worship.
The Mahomedans, in their petition to government, state,
that amongst other indignities, the Hindoos had on a late
festival, placed an idol in the pulpit of the temple by
way of contempt, whilst the Hindoos, in their petition,
relate similar instances of disrespect, shewn to them by
the Mahomedans. The immediate cause of the riot was as
follows. An idol being some time since dug out of a ruin, a
Fakeer began to make it the object of his worship. For this
end he built over it a mud shed, and afterwards a thatched
little house, on the border of the disputed ground, where
the Mosque and Well are. A rich merchant at last vowed
before this idol, that if he might but have a child, he
would build a stone house over it: he had a child, and in
building the house, encroached on the ground the Mahomedans
claimed, who straightway collecting, demolished the idol,
and killing cows, sprinkled their blood on many temples of
the Hindoos, and destroyed a sacred pillar. The Hindoos
retaliated, and killing hogs, sprinkled their blood on the
Mosques. To prevent these fancied pollutions there was much
violence on both sides; and five men were killed and many
wounded. The soldiery put an end to the tumult.
“May 17. I dispatch this from Allahabad. I heard here from
Martyn, who is in usual health, and with whose company
I hope to be refreshed in eight or ten days, if the
Lord will. This is a large station of Europeans, and is
highly deserving of a chaplain. It is, at present, in the
Cawnpore district. I have several occasional duties as
they are called, to perform for Martyn, and am detained
three days on that account. I may have mentioned, that at
Benares a merchant calls the soldiers and people of his
own description to worship in his house on the Sunday and
once a week; and here an inferior officer in the ordnance
department does the same. He tells me he had last sabbath a
congregation of fifteen. I have lent copies of the Village
Sermons at both places, and they use the Church of England
prayers. But the unhappy pride of rank &c. which prevails
here to an extent you have no idea of, prevents their
influence from reaching far, though they are witnesses of
God, ‘epistles of Christ, known and read of all men.’ Had
we a few more Colonel Proles, (whom I believe you know,)
the presence of more chaplains might be better dispensed
with. He officiates unweariedly, as priest, as well as
prince of the host; and you will be gratified to hear,
that very decided marks of favour from the commander in
chief have been shewn him of late. He is just put into an
important command at Delhi. I have had a more severe attack
again in the liver this spring, from which I am, through
mercy, recovering, and perceive these visitations to be
most merciful appointments; I hope they may be sanctified
to me. I trust your health may be restored by this, or that
at least, you may be continued to keep open the doors of
Trinity Church for many years.”
The spirit of self-devotion in which Mr. Corrie left Chunar to
proceed to his new station, may be seen in these letters: in his
Journal, also, he repeatedly expresses his desire, that his removal
to Agra may be for greater usefulness in the ministry, and “that
his profiting might appear unto many.” Very earnest, too, are his
expressed prayers, that the Christian youths who accompanied him
might by his means be “led to God, through Christ, in holiness of
life;” and that he might be “enabled to walk circumspectly, so that
the Lord might sanctify his intercourse with them.” And his petition
with regard to his own soul was:--
“O Lord, my inmost thoughts inspect, and teach me to know myself as
thou knowest me; and not to think of myself above what I ought to
think, but to think humbly! O, help me, mighty Lord, and make me a
blessing to many!”
Mr. Corrie reached Cawnpore on Saturday, June 2. 1810, and next day,
writes:--
“June 3rd. 1810, (Sunday.) I arrived here yesterday
morning. For some days preceding I have been unsettled,
and unable to apply myself to any good purpose. To-day I
have had much sweet conversation with Martyn, but ought
to lament a want of spiritual affection. In prayer dead
and lifeless, unaffected with the importance of what I am
about. O Lord, revive me! This morning I preached to the
8th Light Dragoons, but sadly without feeling myself; and
I fear they too were. O thou, who canst make the dead to
hear thy voice, raise us to a life of righteousness! The
General here is very attentive to religious duties. I love
him for what he does; and pray, as do others, that he may
be blessed in well doing. O Lord, direct my way to Agra,
and make me a blessing there!”
On the following Sunday we find him noting:--
“June 10th. 1810. I have been endeavouring to review my
ways, as connected with the ministry I engaged in this day,
in 1802. I perceive how greatly I have offended against my
engagements, in respect of personal holiness, of motives
in my ministrations, and of intercourse with the world. I
would admire the goodness of God, my Saviour, in hiding me
from the strife of tongues, in bearing with the unhallowed
fire of my public services, in preserving me from returning
to the world. Especially ought I to praise Him for any
acceptance he has given me in my work. I have been made
acceptable to many who know God, and it is no small honour
to be instrumental in building up God’s church. Some are
gone to the grave with hope in the name of Christ, through
my instrumentality, especially Dr. B., and a young man
at Sewstern. On the voyage to India, R. Y. was roused to
consider the instructions a pious father had given him;
and G. V. led to choose the better part. A young man I was
told, was alarmed on account of his sins from the first
sermon I preached at the Old Church, Calcutta. B. at Chunar
is walking in the narrow way: and I hope G. will lay hold
on eternal life. Among the soldiers, I reckon three at
Chunar, who seem truly seeking life eternal, beside many
others more or less hopeful there. But, I fear for them
all; so desperate are their situations, and trying their
circumstances. But, perhaps I ought to bless God above all
for the three native women, viz., the wife of sergeant
W. of William B. and of John W., they seem to be truly
‘partakers of the benefit;’ and may the Lord grant that
James may go on unto perfection. O may the S’s be found
among the happy few; with Mr. and Mrs. Y. now in Calcutta!
I often think I labour in vain; and alas! in comparison of
the world lying in wickedness, what are these few? But,
how far do they exceed any reward I could possibly have
reckoned on, considering my own weakness, inattention and
worthlessness. My God, I bless thee for these! These are
my joy and crown: now, let me watch over my own soul; and,
O thou Spirit of life, and love, and liberty, accomplish
in me complete redemption! Prosper my way to Agra, and
prepare much people to thyself there, for Jesus Christ’s
sake! This evening attended the funeral of Captain W.--H.
M. 53rd. Regiment. The band played before the corpse; and
a more affecting scene I have not witnessed for a long
time. God, I praise thee that I have not been cut down as
a cumberer of the ground. O, teach me so to number my days
that heavenly, holy wisdom may be my _only_ pursuit!”
Mr. Corrie had not been long at Cawnpore before it became apparent
that Mr. Martyn’s health was in so unsatisfactory a state, as to
render it necessary that he should be relieved from the duties of
the station. Mr. C. was in consequence detained there to assist
Mr. Martyn. His own account of this circumstance is contained in a
letter:--
TO THE REV. D. BROWN.
“Cawnpore, July 10th. 1810.
“I have been upon writing to you daily for a long time,
till at last I know not well what I have to tell you. When
I arrived here, Martyn was looking very ill, and a very
little exertion laid him up. Since then you will know that
I have been ordered to remain here for a time, to assist
him; and he is already greatly recovered. His appearance
is much improved. His rest and appetite much more regular,
and he is altogether better. It will be well, however, if
his former weakness does not return, when he shall again
be left to the whole duties of this large station, for his
frame is by no means suited for strong labour. For myself,
I am well, and as strong as ever I recollect to have been.
If I can but avoid a return of the fever, I may last a
long while; but it is not for us to boast of the morrow. I
am under the same roof with Martyn. Sabat is within call;
and of him you will be glad to hear that he is far more
respectful and careful in his intercourse with Martyn,
than he used to be. He seems to feel that he has gone the
‘length of his tether,’ and is evidently anxious to keep
on good terms. He seldom omits doing something in the
translations daily; so they proceed regularly. I am greatly
pleased with his corrected Persian gospels, which I can
read with facility; and having read much of the Shah Nameh,
think the style much like that book. The Hindoostanee New
Testament will, I suppose, become a standard for future
editions. To any one acquainted with the Hindoostanee of
Gilchrist, it will not be very difficult. I am decidedly
of opinion that the style of any translation for this
country, ought to be high rather than low; as it will be
the duty of expounders to understand and explain it; and
one low expression will make the whole appear contemptible.
Hard words, also, when judiciously inserted, are no great
detriment to the sense, whether understood or not, as I
have often found from the children. I have seen very little
of the people here, beside the religious soldiers. I hear
sad accounts from my former flock at Chunar. A young man, a
physician beloved in the Lord, writes me from thence, that
those I thought most staunch among the men, are fallen into
sad drunkenness again; and one of my native Christians,
too, has turned out very ill there. I had fitted up a small
church there, and left it for the use of the serious men;
but it is turned into worse than a ‘den of thieves.’”
In the letters which follow, will be found many particulars connected
with the studies and habits of life of Mr. Martyn, which cannot
fail to be read with melancholy interest. Somewhat minute accounts,
too, of the progress of the last illness of that sainted person,
occur in the letters to Mr. Brown, and which it has not been deemed
requisite to omit; for it can never be thought superfluous to relate
“after what sort” the servants of God “have closed up their days on
earth.”[64]
TO THE REV. D. BROWN.
“Cawnpore, July 31. 1810.
“You will have received mine of the 14th. which will
have set you somewhat at ease. Martyn is much affected by
your anxiety about him; but he says, he does not consider
himself in danger; and this morning said, he thought a
month’s silence would entirely restore him. I try all
methods to induce him to leave the translation for a few
months, and sometimes seem to have prevailed; and then a
little refreshment makes him think himself well. The worst
sign seems to be that for a month past he is rather weaker
than stronger. On my first arrival he recruited greatly for
a fortnight, but is now, to say the best, at a stand. He
has agreed to go on the river to try the effect of change
and silence; and as soon as a boat can be procured will go
towards Futtygur. He objects to going to sea at present,
that the cold season here will be beneficial, and that
the damps and fogs of Calcutta would be less so at this
time; and that he is determined to leave this in February
next, in order to get to sea in March. But, the truth is,
he expects the New Testament to be done in Arabic by that
time, and that then he shall be more at liberty. The state
of his health seems this: he is easily fatigued, and then
gets but broken rest, with confused and distressing dreams.
A very little exertion in speaking produces pains in the
chest, with almost total loss of voice, and almost all
these symptoms are produced by the evening of every day. He
is sparing in his food &c., as usual, but takes sufficient
nourishment, although, he says, with little appetite,
but from a sense of necessity. I think you will consider
immediate relaxation necessary, as I do, and have urged so
repeatedly, and in such a variety of ways, that any one but
himself would think I wanted to succeed him here. But that
to me would be one of the painful circumstances attending
his removal. I think the wisdom and goodness of God evident
in my former appointment and in my present destination. I
can do a little in a quiet way for the furtherance of our
common cause, but this large station would both occupy my
whole time and make my deficiencies more conspicuous.
“Aug. 1st. My heart is seldom so much at ease as I wish
it to be when I write to you. Our dear brother will not
believe that he is in any danger; nor is it likely he will
die immediately. A little care makes him feel better, and
now he hesitates about going on the river at present. He
has for some days been from morning till night with Sabat
at the Arabic, getting ready the first seven chapters of
Matthew: when that is done he is going on with Fitrut in
Genesis. I wish it had been convenient for you to come up;
you could have taken him back with you, _vi et armis_:
but that is past. He speaks of himself as threatened with
consumption, with all the composure others speak of a
legacy; but thinks it is not yet begun in him. The failure
of his voice, and his poor thin frame, make me fear the
worst; and I tell him freely my chief hope of a cure in
him is from a removal from this [place] and cessation from
labour immediately.
“I can write you of nothing else at present. This subject
occupies most of my thoughts; I dare not dwell upon the
probable issue. But we may ‘have all things and abound,’
whilst we have our God and Saviour. That hymn I sang with
a heavy heart, when I first left your paternal roof for
Chunar; and daily find it suitable. The ‘sin that dwelleth
in me’ makes my life heavy; and but for the invisible hand,
I should entirely faint, or ‘become a rebuke unto the
foolish.’”
TO THE REV. J. BUCKWORTH.
“Cawnpore, Aug. 16, 1810.
“I am now under Martyn’s roof: you know of my removal to
Agra. On our way thither, we found our brother so unwell
that I applied, and was ordered by the General commanding,
to remain here for a time to assist him. We enjoy all the
comforts of religious society we can desire. I am as happy
as I can desire to be on earth. Had I been with you, as
you kindly suggest, I could not have been more so; and,
perhaps not so useful. I am thankful no such temptation
offered to detain me in England; the wish to have been a
‘helper together with you,’ would probably have prevailed
above all others. It is in vain to conceal that my health
has suffered from the climate; and chiefly from imprudence.
The necessity of cessation from labour it imposes is most
painful. I bless God for these sicknesses, above all His
other mercies, as connected with the salvation which is
in Christ Jesus. I trust I know that he is blessed who is
instructed whilst undergoing correction. At times, I have
had such views as I cannot describe, of the excellency
of the rest remaining for God’s people, so as to make me
‘desire to depart and be with Christ;’ but, these sweet
moments are alas! only of short duration. How does the
corrupt nature emit clouds of vain and vile passions, which
obscure and darken the greater part of my days! Blessed be
God for Jesus Christ!
“The account of one day will give you a general idea of
our whole manner of life. We usually rise at day-break,
and ride out. Martyn and I breakfast between six and seven
o’clock: then read the scriptures with a Polyglott before
us, and pray. Martyn then goes to his study. I go to see
Mary; and she and Mrs. S. are learning Hindoostanee in
order to be able to speak on religion to their female
servants; and if circumstances favour, to get a school of
female native children. I am their teacher. Mrs. S. has
a school of European children belonging to the regiment.
I return to reading, usually Hindoostanee or Persian. At
eleven, my Christian children come to say the lesson they
have been learning with the native schoolmaster. In the
middle of the day we have a repast; and then resume reading
till four, when the Christian children come again to read
in the Hindoostanee gospels. In the evening we meet,
usually, at Captain S’s, or Martyn’s, when we sing some
hymns, with reading and prayer before we separate. This
is the peaceful tenor of our way. At the intervals, two
days in the week I visit, and pray with, the sick in the
hospitals: on the Sabbath, public worship; in the morning
at the drum-head of one of three European corps lying here,
in rotation; in the evening of Sunday and Wednesday, we
have social worship with a goodly number of pious soldiers
in a public building fitting up, but not yet ready to open
as a church: besides these [services] once a fortnight
there is public worship in the General’s house. Except the
soldiers, all our other English rank as gentlemen. We have
here only these two classes, except a very few persons in
trade.
“I do not consider myself at home here; and am longing for
Agra, that I may commence more extensive plans among the
heathen. My Christian boys are becoming very dear to me;
one especially is very intelligent and hopeful: they will
be well grounded in principles; and I pray God to give them
spiritual understanding. They come to me with their little
complaints, and their Arab black faces often make me very
merry; nor would I leave the often painful, because tedious
task, of attempting to make them wise unto salvation, even
to be the helper of my beloved Buckworth.
“I know not if I wrote to you on our leaving Chunar in May.
The native teacher has returned thither; and I reckon some
of the native christians there to be truly spiritual. I
hope to have a large native flock at Agra: there are few
Europeans there, which will leave me more leisure than I
have here. Respecting our brother Martyn, his health is far
from good, his constitution far from strong: he is going to
sea before long, (D. V.) to try sea-air. May God render it
effectual to his restoration! His life is beyond all price
to us. You know what a profound scholar he is, and all his
acquirements are dedicated to the service of Christ. If
ever man, since St. Paul, could use these words, he may,
‘One thing I do, &c., (Philip. iii. 13, 14.) He has, with a
learned native, finished the translation into Hindoostanee
of the whole New Testament; which is ready to be sent to
the press, when money is supplied. He is going on with
the books of Moses. Sabat has finished the four Gospels,
the Acts, and to 2nd. Corinthians, in Persian and Arabic,
which Martyn compares with the Greek. The Bible Society
helps nobly, and will continue to foster ‘the day of small
things’ among us.
“It is in my heart to live, if health permits, and to die,
among these people. This, my brother, is my true life, I
find; and often, in the anguish excited by the idea of
seeing you all no more, I use those words, ‘Cease, fond
nature, cease thy strife; and let me languish into life.’
To live to God is life indeed. I am infinitely unworthy of
the place I fill, and miserably defective in every part of
it; but no one else offers to supply my lack, so that the
little I do would be left undone, were I not where I am.
May God keep me faithful unto death! Yea, faithful is he,
therefore I shall endure: through his power, I shall meet
you before the throne. It matters not, then, where we are
for the short time of our day.”
TO THE REV. D. BROWN.
“Cawnpore, Aug. 17. 1810.
“I have made three attempts at a report respecting our
brother’s health. On the 15th. he was very lively, and then
talked of not going even on the river. Yesterday he was
weaker, and last night had a violent attack of sickness,
which has not entirely left him yet, and has brought him
to a lamentable state of weakness. What to do I don’t
know. I have urged his leaving his studies and trying
change of air, in every possible way. To-day, indeed, he
talks again of going on the river, and I hope to keep him
in this mind. Your applications for Arabic have set him
to work anew with an ardour that nothing but death can
repress. From seven in the morning till near or after six
in the evening (save a little interval at mid-day,) he is
at work with Sabat, and Mirza Fitrut. In vain I warn him
of the consequences. Never was any one so inattentive to
health, or so unskilful in sickness. I was up with him much
of the former part of last night: and without somebody
he would be worse from his unskilful applications. He is
indeed most tractable as to meats and drinks, but there my
authority over him ends. He will have told you of the delay
occasioned by want of an Arabic scribe. I don’t know how
many copies, but Sabat says ten, have been attempted of
the beginning of Matthew for you, and have failed. I wrote
to Major Wilford lately, to ask him if he would read and
give his opinion of the Sanscrit Gospels. I have received
his answer this morning. He says, ‘I rejoice to hear of
the progress that is making in the attempt to diffuse the
knowledge of the word of God among the Gentiles, but I
lament that hardly anything has hitherto been done worth
notice, to diffuse it among the Hindoos. Every thing seems
calculated for the Mussulmans.... The Sanscrit translation
of the gospels is useless, for the proud and stubborn
Brahmin will never read it. We want a good translation in
Hindee, pure Hindee.... Where the Missionaries at Serampore
have learned the Hindee, I am at a loss to divine. I hope
their assistants do not understand a word of Persian. With
regard to the Sanscrit translation, I am very unwilling
to have anything to do either directly or indirectly with
the Serampore school; but in the sincerity of my heart I
wish them success. It was my intention to have leisurely
erased all the Persian words out of my friend’s’ (Hunter’s
translation, a copy of which I gave Major W.) ‘version;
for I am not in the least afraid to revise his or any
other version, _even publicly_. It has not been in my
power hitherto (from ill health), and God alone knows
when I shall be able to resume my studies _con amore et
spirito_.’--Thus far Major Wilford.”
“Cawnpore, Sept. 4, 1810.
“Our brother it seems, has told you, he is so well, all
further reports respecting his health are needless. I
would, however, prove how ready I am to comply with your
wishes, though, I hope too, all anxiety respecting Martyn’s
recovery is at an end. It seems he requires only rest.
It is to be hoped, his constitution is not unsound, but
has been greatly tried by his continual exertions. During
the last fortnight the change for the better in him has
been very evident, but on Sunday evening, the pain in
his breast returned, sufficiently to shew him, he must
not fancy himself what he once was. He began to ask, why
he should go to Calcutta?--being so much better; but
this feeling of his former complaint, has, I hope, put
all doubts on the subject to flight. Indeed I have made
his leaving the station a condition of my remaining. The
General has consented to my being put in orders to remain
here, till Martyn’s return, and to give Martyn an unlimited
leave of absence. So now, on the 1st of Nov. he purposes
leaving this for Calcutta, and is meditating schemes of
usefulness on his way down, and among the native, Armenian,
and Arabian christians in Calcutta. It will be of much
importance that you should see him, and talk with him face
to face, about the translations, &c. Sabat, I told you, is
much more on his guard and more respectful towards Martyn,
but causes him great uneasiness, by the slow progress he
makes in his work. It is indeed very trying to our brother,
as, without some change, the translations will hardly ever
be brought to an end. It is needless for me to say anything
about the subscriptions, &c. as Martyn writes to you so
fully on those subjects. For my own part, I am anxious,
that some translation should be got ready for circulation
in India; there is yet, none that seems suited to the
population we are among; and my views are chiefly confined
to these people; among these I shall probably live and die,
but no extensive good can flow from the labours of any,
till the Scriptures are ready to be delivered to them. I am
therefore more delighted with your intention of publishing
the Hindoostanee gospels, than the Arabic, whilst I pray
you God’s speed with both. About one fifteenth of the
population of this country is Mahomedan, and of that
fifteenth part, not one in five hundred knows Arabic; but
many of them are acquainted with and admire the Persian,
and all of them understand the Moors, as it is called. Many
too of the Hindoos understand it, and a skilful reader
could easily make it understood by all.
“Sep. 12. Thus far I had written as above, but your
frequent letters from and to Martyn, made me think it
unnecessary to send this. In consequence of your last,
Martyn intends leaving this, as soon as boats can be
procured for himself and Sabat, but it is uncertain when
that may be, as boats are in great request for the General
and his suite. Martyn had frequently expressed to me his
opinion respecting the incorrectness of Sabat’s Arabic,
as well as complained of his slow progress. It is likely,
however, that his work will be found better than your last
would suggest: so few are qualified to criticise Arabic,
that probably many of the objections raised, will be
found groundless. I think, however, dearest Sir, to give
the light of life to the population of India is no small
honour put upon your Committee, and I hope you will put the
Hindoostanee translation, Martyn is bringing down, to the
press straightway. We have, during last week, been often on
the river in a borrowed pinnace, and the effect has been
good to us all. Our dear brother continues to mend, but the
length of his life will depend much on his desisting, or
not, from public duties. He would soon be laid up again,
were he to begin to preach. He would, at all events, take
half of the duty last Sunday, but beside not being heard by
half the Regiment, he was obliged to shorten the service,
and with the Faqueers in the evening, brought on the old
pain in his breast. The same employments as before occupy
me, so I have nothing new to write to you. Our society
of soldiers increases, and we are inexpressibly happy
together. Mrs. S. has been unwell, but is recovering, and
indeed we have mercies multiplied upon us without number.
May we have grace to be more thankful.”
It may be proper here to state, that the Committee referred to in
this letter, as being instrumental in giving “the word of life to the
population of India,” was a Committee formed in Calcutta for holding
correspondence with the British and Foreign Bible Society in England.
This corresponding Committee was definitely organized in August,
1809, having Mr. Brown for its Secretary; and measures were then
adopted for carrying forward approved translations of the Scriptures
in the Arabic, Persian, Hindoostanee, and Telinga languages.[65]
That to “live and die among” the people of Hindoostanee, which is
here only expressed as a probability, had become a settled purpose
with Mr. Corrie, may be gathered from his Journal:--
“Sept. 20th. This day has completed my fourth year in
India. My intention of remaining in India continues the
same, and of seeking the furtherance of the gospel among
the heathen. These Christian children engross much of my
time; but not so much prayer as they ought. I would purpose
to pray more for them. Oh! may I have grace to be devoted
to the ministry! I do determine to be so, the Lord being
my helper: my determined choice is the doctrine of Christ
and him crucified. O may my affections be more taken up
with God! A variety of circumstances have of late made me
feel that the best of creatures are subject to vanity.
I would complain of none, for the most vain are far
preferable to me; but, O may my soul be more taken up with
God! Draw me, O Lord the Spirit, and I will run after Thee!
Martyn is now going to Calcutta and to sea; and I remain
here for a time. I feel my bodily health far from strong.”
And in writing to a near relative, about the same time, after
mentioning the intended departure of Martyn from Cawnpore, and the
consequent changes, Mr. C. adds,
“These uncertainties make us more and more to feel that
this is not our rest. I do rejoice in the blessed hope of a
rest remaining for the people of God.
“One of the godly soldiers departed this life last night.
His end was peaceful and blessed. His last words to me,
yesterday morning, were, ‘I desire to depart and to be with
Christ as soon as possible.’ A day or two before, on my
asking him how he was, he said, ‘Waiting to be made free
from corruption and fit for God.’ And at the same visit he
said, ‘Blessed Saviour! He has done great things for my
soul.’ His life, for some time past, had been suitable to
the gospel. This is the third who has been taken from the
little flock since we came here. Blessed be God, who raises
up one and another to supply their places.
“One of the officers has joined himself to our meetings for
worship, &c. and is a hopeful and pleasing young man, and
a great encouragement to the poor soldiers, who for a time
were much discouraged by their superiors.
“We have had several instances of very awful awakenings of
conscience in the prospect of death. One person, a week
or two since, could not contain his feelings in the midst
of the many sick around him, in the hospital, but openly
accused himself, and loudly called for mercy. However, the
generality, alas! are careless, notwithstanding these and
other solemn warnings. A gay, smart young Captain, a short
time since was seized with a fit in a large company, at
dinner, and died during the night. A great crowd attended
his funeral, and all the solemnity and pomp of military
parade attended, but alas! the impression passed away....
There are indeed a few (and the number is increasing) of
godly people, scattered up and down, who are each a light
in his place.”
The references which are found in the foregoing letter and in the
letters which follow, to the “incorrectness of Sabat’s Arabic,”
and to the “rage” of that unhappy man, “against the moonshees of
Calcutta,” are explained by the circumstance, that just before Mr.
Martyn left Cawnpore, he had received intelligence from Mr. Brown
that the translations of the Gospels into Persian were considered
to be too imperfect for publication; whilst it was insinuated that
Sabat’s translations into Arabic were but copies from some old
version.[66] This apparent failure in an object so near his heart, as
the translating of the Scriptures, occasioned great distress of mind
to Mr. Martyn; and all the evil passions of Sabat were exasperated by
the imputation cast on his learning. In these letters, may be but too
plainly traced the unrestrained workings of that pride, selfishness
and violence in Sabat which afterwards ended so mournfully, though
not unnaturally, in his apostasy from the “faith which” always
“worketh by love.”
TO THE REV. D. BROWN.
“Cawnpore, Oct. 4, 1810.
“Our brother Martyn left this on the 1st for Calcutta,
in better health than for some time, so that, but for
the Arabic translation, he would perhaps not have been
persuaded to leave this at present. Since I wrote to
you, I have had a specimen of the violence of Sabat, and
the inexpressible trouble Martyn must have had with him.
It began before the last letter of yours came, about
boat-hire. He began by writing that Martyn ought to pay
for his boat. On this Martyn referred him to you, but he
evidently wished not to speak to you on the subject. Soon
after this, your last arrived, and Martyn did not tell him
the whole of its contents; at first only said, you were
more than ever urgent for their going down speedily. As
the time drew near, he one day came in, and after much
cross-purposes, demanded to see the order for his going
down, or he would not stir; intimating that Martyn had
some sinister motive and interested purpose in taking him
down with him. It is impossible to convey to you an idea
of the aggravating manner and expressions he used. I lost
patience, and told him plainly, how unchristian his conduct
was, and how little like the gentility he pretended to.
Martyn then read him your letter, which filled him with
rage against the Calcutta moonshees, &c., and he determined
to set off instantly, and put them all to flight before
Martyn could arrive. This manner lasted two or three days,
when an invitation he had asked for, came from Baillie,[67]
and away he went to Lucknow, purposing to return the third
day. Instead of returning, he sent a note to say, he
would stay twenty days, or a month, and would translate
and Baillie would inspect; and so he would come down to
Calcutta armed for the contest with the objectors there.
Martyn was hurt at this, and wrote a statement of the
circumstances to Baillie; telling Sabat also, he should set
off as he intended, should go to sea, and that the disputed
translation would remain in suspense; and of course, as he
could not go on with the work, it was likely his salary
would be stopped; adding also, that his family would be
obliged to remove into another bungalow, as my sister
would come here. On this, Sabat wrote in the most earnest
manner, for Martyn not to go without him; at the same time
saying, he should stay four or five days longer. To this
Martyn paid no attention, but set off, and yesterday Sabat
returned, full of rage against him, and purposing to set
off to-morrow or next day to overtake him if possible, and
at all events to procure from you full redress of his many
wrongs. There is little hope that any person but Martyn,
supposing them capable and willing to superintend Sabat’s
translations, could bear with him; and indeed when the
work would be finished by him, it is difficult to say. His
unsteady and haughty temper is likely to prevent his ever
doing extensive good, not to say, that the love of money
has too evident hold of him. He has procured boats. He is
now full of expressions of concern about his wife, who is
within a month of having a child: and indeed his concern is
proper enough, but had he set off as was first agreed, he
might have been now in Calcutta. For my part, I feel quite
alone and a stranger in the midst of this large society.
Parson, you may have heard, is wishing to come here under
the idea, as he says, that I was going away, to leave
Martyn sinking under the duty. I had not thought of so
doing; but heartily glad shall I be to give place to him,
as my own strength is not likely to hold out long under the
constant duties of this station. The folly and dissipation
of the higher sort, cast me greatly down. How to deal
with them, I know not. The church was opened last Sunday,
which may give me more opportunities with them, than I
should otherwise have had. A few of the poor receive the
word gladly, and they are our joy and crown. Your opinion
of the Native boys, has caused me great disquietude. I was
convinced of danger as to their turning out well, but hoped
not quite so much as you describe. It has made me more
watchful over them: but I shall make a fair experiment with
them. I trust all your family are enjoying good health, and
as much comfort as this world of sin and sorrow will admit
of.”
TO THE REV. H. MARTYN.
“Cawnpore, Oct. 8, 1810.
“Yours of the 3rd. from Allahabad, came only yesterday.
We were thankful to hear you had got so far in safety. I
received the enclosed also yesterday, and sent one or two
of less consequence for you to Calcutta. We had a very
large congregation yesterday, beside the morning service
with the 53rd. I have escaped with a severe head-ache this
morning; I trust to be quite well to-morrow. I called at
R----‘s, G----‘s, E----‘s, and B----‘s this morning, so
am making great progress in my work, I hope; though this
of calling is a very insignificant part of it. I have,
since you left, seen in the life of President Edwards,
that he thought ministers should consider their talent for
conversation, and, if they cannot improve conversation &c.,
should stay at home. If I had the least pretension to his
usefulness in the closet, I should be inclined to dwell
there. The gateway to the church shall be put up as you
wish; at present we are busy making Sabat’s house sweet. I
have got the christian children close by the book-room, and
hope to have a watchful and effectual eye over them now.
“I wrote to Mr. Brown on Thursday, and gave him a
particular account of my opinion of Sabat. I told him,
what, I fancy, I did not tell you in the former cover
enclosing Mr. Brown’s, that on Sabat’s return from
Lucknow, he expressed great warmth about your going without
him, and the subject of your letter to Baillie. It seems he
was sorely hurt at your writing to Baillie on the subject;
Baillie had shewed him the letter, &c. He wished me to
side with him in thinking you had treated him as a Hindoo,
&c. After many words, I told him, that no other person
I knew, would have borne with him as you have done; and
that all the christians in Europe would think so, if the
circumstances were known. This stopped his violence; and
during the few remaining days he shewed great humiliation,
and at parting _seemed_ much cast down. I hear he had
been beating the _dandees_,[68] and they all ran away at
Georgemow, but as I have heard no more, suppose he got off
somehow. The Mirror is come this week as usual; when you
arrive, be so good as to order it to come in my name, as I
wish to continue it. There have been enquiries respecting
you, from everybody I have seen, and as many kind wishes
for your speedy return in health.”
TO THE REV. D. BROWN.
“Cawnpore, Oct. 10, 1810.
“I sent off yesterday by banghee, a correct copy of
the Hindoostanee New Testament, for Martyn at your
house; he has one copy with him beside. I heard from
him from Allahabad on the 3rd., he was going on his way
prosperously. I have sent some letters that came here for
him, to meet him at Patna. Shepherd will be here in a few
days. He was to leave Meerut on the 1st. I have then the
whole range of the Doab.[69] Our new church was opened,
as I told you, by Martyn, and we had a larger attendance
on Sunday last. The natives are greatly pleased with the
bell; they argue for the antiquity and holiness of their
own use of bells in their temples, from the English also
using them. The Sherwoods are living next door, and have
made a gate into our garden. The continual calls of duty
of one kind or other, leave me very little time with
them. I have got the christian children within call of
my window, and entirely separated from the other parts
of the premises. Mary talks of beginning a school for
native christian girls. She can read the Persian character
pretty readily, and we have a promising half-caste boy,
who will be her schoolmaster. We are progressing, I think,
both among the Europeans, and in our little establishment
for the natives; yet, I know not why, my mind is almost
always cast down and without hope. The select meeting of
the poor soldiers is a source of much, and almost the
only refreshment to me. I would desire greatly to begin
a meeting with the 8th Light Dragoons, where many of the
men are hopeful, but I fear my bodily strength would sink
under it, for as it is, I cannot keep quite rid of a cough
and other symptoms of weak lungs. I know, however, that my
Redeemer liveth,--let me quietly leave all with him, and
he will bring it to pass! When will the chaplains Dr. B.
mentioned, arrive? Simeon says, he can get no chaplains to
come out; even worldly men dread our climate so much, they
will not encounter it.”
[54] Owen, Hist. of the Bible Society, Vol. 2. pp. 1-32.
[55] Alluding probably to the successes of Napoleon in
Germany, which terminated in the treaty of Schönbrun.
[56] Carrier.
[57] A kind of Police officer.
[58] Son of the late Rev. T. Robinson, of Leicester.
[59] Pearson’s Memoirs of Dr. Buchanan, vol. 2. p. 211.
[60] Named _Jounarain Ghoshaul_, a resident in Benares.
[61] Bill of Exchange.
[62] Mr. Corrie laid the first stone of this Church, on
the morning of Tuesday, April 29, 1810.
[63] A full account of this religious tumult is given in
Bishop Heber’s Journal.
[64] Hooker, “A remedy against Sorrow and Fear.”
[65] Owen’s History of the Bible Society, vol. ii. pp.
14, 15.
[66] See Martyn’s Letter to Mr. Brown, dated Sept. 10,
1810.
[67] The English resident at Lucknow.
[68] Native boatmen.
[69] The whole country lying between the rivers Ganges
and Tumna.
CHAPTER VIII.
RESIDENCE AT CAWNPORE.
After Mr. Martyn had taken his departure for Calcutta, the clerical
duties connected with Cawnpore devolved upon Mr. Corrie. Some idea
of the varied and laborious nature of those duties will have been
gathered from the foregoing correspondence, and will have been
sufficient to explain the anxiety with which the arrival in India of
additional Chaplains was made the subject of enquiry. Not the least
fatiguing portions of a Chaplain’s duty were the long journeys he
was repeatedly called on to make, for the purpose of solemnizing
marriages between Europeans, and administering the Sacrament of
Baptism to their children. Two journeys of this kind Mr. C. had
to undertake within a month after he had been in the sole charge
of Cawnpore:--one into Bundelcund, the other to Coel, distant at
least 200 miles up the country. In the latter journey Mr. C. was
accompanied by a young friend; and under date of Nov. 20, remarks,
“COEL. Arrived here this morning, to marry a couple. I have
reason to be thankful that my pride, and angry feelings
have been more in subjection towards the servants this
journey. I have, however, to lament one instance of undue
anger; but, in general, their perverseness has not caused
the impatience and excitement as on former occasions; ‘be
not high-minded, but fear:’ ‘by faith ye stand.’ During the
journey to Mynpoorie, G., expressed, on the whole, true
christian conduct, love of the word of God, and prayer, and
often feeling impressions of his own unworthiness before
God, and the need of the Holy Spirit’s grace, to perfect
him in holiness; which, also, on Sunday evening, he spoke
of, as if he felt their comforting and sanctifying power.
May the Lord God, the Saviour, confirm, strengthen, and
establish him!
“At Mynpoorie, the proposition for public worship was
readily entertained, and most of the station, (in all
fifteen,) attended at the judge’s house on Sunday. I
preached on the benefit of the scripture history, with some
boldness, and comfort to myself; and there was a great
attention given; and afterwards two baptisms.”
It would seem from circumstances noticed in his Journal, that
in consequence of his declining to take part in some frivolous
amusements that were going on at Coel, Mr. Corrie did not meet
with that kindness and social regard which he might naturally have
expected; and his affectionate spirit seems to have been somewhat
deeply wounded.
“O my God!” he observes, “I bless thee that thou didst
deign to look upon me, and to call me to the adoption of a
son, through the grace of Christ! I have said unto my soul,
‘The Lord is my portion in the land of the living.’ Why
should a soul its thirst bemoan, who has a fountain near?
I would not take one step backward to conciliate their
[favour.] ‘Let them return to thee, but return not thou
to them.’ [Jerem. xv. 19.] My soul adores the divine will
in this command. No more would I go to the world. I have
observed much of late, what Newton expresses in the hymn,
‘Prayer answered by crosses.’ I have been desiring to be
more dead to the world, and the Lord has been pleased to
make it bitter to me.”
His Journal then proceeds:--
“Agra, Nov. 26th. Arrived here yesterday morning from Coel.
In the morning, on viewing the magnificent remains of this
city, I was not duly sensible of the vanity of earthly
glory. O that my mind were always alive to the vanity of
present things, in comparison of eternal!
“In consequence of orders from Colonel B., the European
artillery, to the amount of four hundred, attended divine
service in the dewan. I stood on the marble slab which was
occupied formerly by the vizier, when handing up petitions
to the emperor, in the balcony above. Many of the officers
attended; I preached from Malachi iii. 18. I much fear they
did not understand me, but a general attention was given:
in the afternoon, I went out to Nonilla, and baptized
three children; several of the young officers attended,
and kneeled down very devoutly. My heart rejoiced, and was
raised to God for a blessing upon them. To all appearance,
they are such as our Lord, in the days of his flesh, would
have loved; my soul desires their salvation. Oh, that the
Lord would take them effectually in hand! Oh, the depth
of divine wisdom and knowledge! Alas, that these engaging
forms of human nature should be slaves of sin, and so,
objects of the divine displeasure. Just and righteous
are thy ways, O king of saints! Oh, how I ought to praise
God for the acceptance He gives me among men who yet are
by no means conformed to His word! Oh, may the good Lord
make them willing and obedient, that they may be blessed
with all spiritual blessings in Christ; and, may all their
kindnesses be returned a hundred fold into their bosoms!”
Some further particulars of Mr. Corrie’s journey up the country, as
well as of his flock at Cawnpore, are found in the following letter.
TO THE REV. H. MARTYN.
“Cawnpore, Dec. 21, 1810.
“I returned last night from Muttra and Agra, and found
your’s of the 3rd instant.... If I were in Calcutta, I
should vote against your preaching every week. If you
will not take rest, dear brother, come away back, and
understand, if you can, from those in power, if I am to be
permitted to remain with you here, or not. At Agra there
will be little labour among the Europeans; some good, I
suppose, might be done among the native christians. I this
time visited the Roman Catholic place. The premises are
large, but every thing going to decay from the covetousness
of Angelo. There is a church of one long room, the roof
arched, at the east end a round recess, like the Mosques of
the Mahomedans, and a picture of the Virgin with a child
half as large as herself, over the high altar. At Agra
we had no public worship on Sunday; there was nobody in
garrison, and the Artillerymen were a far way off. Colonel
M. sent after me a draft for 1600 rupees!!! I suppose he
meant to try, whether a mighty bribe would not prevail to
draw me from our purpose.[70] I returned it with thanks,
and have heard no more of the matter. I have been with
Captain P. who commands the 53rd, and he will send to
desire the Regiment to be marched to Church on Sunday. I
hear from C--, that the society continues to walk in the
fear of the Lord, and are, I hope, multiplying in number.
Some new members are to be admitted to-night, I do not
know how many. I regret to hear, the man of the 8th. you
remember, has been behaving ill since I was here, yet there
is one it seems, who is disposed to come out from among
them. He has been often with C--, so I shall go down as I
intended and fixed with the schoolmaster of the 8th. though
the above man was the first encouragement, and must now be
kept at a distance. I should not forget to tell you, of
dear Harrington’s continued stedfastness, and attention
to the men when I am absent, which is no doubt one reason
of their consistency. S. has invited the religious men to
a dinner on Christmas day. They must be greatly comforted
by these circumstances, no longer constrained to hide
themselves through fear of man. We are all well, blessed be
the Lord our Saviour. May you increase in strength of body,
and be strengthened with all might by the Spirit in the
inner man. Love to all the saints. All here wish you grace,
mercy, and peace.
“I shall proceed with all care with Mirza. There is no
fear of any further inconvenience. I have resisted; he
has submitted; we are now as before. I have not seen him
to-day, but will, (D. V.,) write fully about him in a few
days.”
Letters which Mr. Corrie addressed to Mr. Martyn and Mr. Brown
respectively, a week later than the preceding date, give a pleasing
account of the state of the congregation at Cawnpore; and supply,
also, a specimen of the difficulties with which the earlier
Missionary labourers in India had to contend, in their efforts to
secure translations of the Word of God into the native languages.
TO THE REV. H. MARTYN.
“Cawnpore, Dec. 26, 1810.
“Yesterday divine service was appointed at eleven. Few of
the soldiers came, but the body of the church was entirely
filled with the gentry. Colonel and Mrs. W. came, and
brought many of the officers of the 8th. The civilians too,
were all present. We had upwards of fifty at the Lord’s
table:--three complete tables. Among them the above and
Dr. M., Captain and Mrs. E., Mr. G. S. and Harrington of
the 53rd, with many of the soldiers beside the society....
There were three more admitted to the society on Friday
night. On Sunday one part of the 53rd were marched to
Church. At two, I therefore went to the school-room of the
8th, and about thirty came. One of them has lately been
several times to the Church: several of them were disposed
to be attentive. S. had a number of the religious men at
dinner. Harrington dined with us, and after dinner we went
over and staid awhile at S.’s. It was a very happy time....
Mr. G. has been reading Newton on the Prophecies, and
has now Edwards on Redemption. This, with his attendance
yesterday, and general sobriety, looks well. Captain G. and
P. are both unwell; E. is better: I fear his impressions
are gone; B. has been unwell too; perhaps you do not know
him, he is an acquaintance since you left. Indeed, I have
seen them almost all, but have not been at the mess.
“Yesterday I baptised my little boy by the name of Osman
Daniel.[71] The child afterwards was reading the Gospels
almost all day. I have not shewn your _muvishtee_ to
Fitrut. He has got to the end of Joshua, and does on an
average more than two chapters a day. Beside that without
your reviewing his work, it will be but little worth; and
if he were doing it by task work, it would be still more
incorrect. The first discontent he shewed was only the
usual policy of an Indian to try how far his influence
extended; I took no notice of it, but positively refused
his demands; and for two or three weeks made no inquiry
after him, on which he came entirely into the old plan. He
comes every day, and we translate a collect or two: and in
this way I shall have the Prayer book, as well as the Bible
translated. We have begun a little work of Mrs. Sherwood’s
also, in the manner of the Pilgrim’s Progress, which I tell
him, he shall receive some gratuity for doing. This seized
upon him instantly, and he would fain have taken the book
with him; but I would not allow that, lest the greater work
be hindered.”
Mr. Corrie’s private reflections on the religious services mentioned
above, were as follow:
“25th. [Dec. 1810] A large attendance at church, and above
fifty attended at the Lord’s table. O may their souls be
nourished by grace divine! My own heart all the morning
unfeeling and hard, during the whole of divine worship;
and at dinner on going to S.’s. to see their party of
godly men, and joining in a hymn with them, my soul melted
under a sense of the Lord’s grace and love to me. O may
this impression remain; and may its constraining influence
attend me! Prepare me for my evening work, O Lord the
Spirit, Amen!”
TO THE REV. D. BROWN.
“Cawnpore, Dec. 26, 1810.
“I send enclosed a letter to Martyn; if he is gone to sea,
you will peruse it, and send it after him. The account of
Fitrut and the translation, you are concerned in, as much
as he is, and I shall give you an account of our progress
from time to time. We are all here very busy in one way or
other, but with all our bustle we should not be missed if
taken away from the face of the earth. I trust, however,
some seed is sowing, that may spring up another day. The
half-caste lad, I have had now a year, during which,
not one instance of misconduct has come to my hearing.
Yesterday he seriously devoted himself to the work of a
Missionary, after a free choice, on my part, given him, to
be a writer, or any thing else, I could serve him in. He
has begun to-day to learn Latin from Lieut. Harrington,
who is teaching one of the officer’s sons, and an orphan
European boy, Latin. He is now about eighteen; he is
reading and writing Persian too, and learning to translate
into Hindoostanee his native tongue. The other native boys
make considerable proficiency. I keep a strict hand over
them.”
On the first day of the new year, Mr. Corrie again wrote to Mr.
Martyn, but it was chiefly about private matters. The letter,
however, to Mr. Brown, which enclosed that to Mr. M. is of more
general interest.
TO THE REV. D. BROWN.
“Cawnpore, Jan. 1, 1811.
“I send another note for Martyn. He tells me you must
wait for paper from England before you can print the
Hindoostanee. The late arrivals in our department are not
favourable specimens of their labours at Cambridge and
Leadenhall street. They are frightened, I fancy, by the
Twinings,[72] &c.: but yet what can they do if men will
not offer themselves? During my late journeys in these
parts, I observed the idol-temples and the mosques, in
most places falling to decay, and with little appearance of
being frequented. Here and there a rich underling of some
of the Company’s servants has retired and built a pagoda
to commemorate his ill-gotten wealth; but in general,
the spirit and fury of idolatry does not appear. I have
thought much, if the time were but come for the labourers
to enter in, the gospel would not fail to be attended to.
But where are the labourers? At best, I was never but an
under-servant, and now my hands are full of Europeans:
and the Company’s Chaplains will always be so, unless
there were more of them. May we have more of the spirit of
prayer, that the Lord may ‘give the word,’ and then ‘great
shall be the company of the preachers!’
“I have very little comfort in the work of the ministry
among the Europeans. I consider it always a secondary
consideration, yet how to be doing it more for the heathen,
I know not. At Agra, I suppose there may be greater
opportunities; but Martyn will not hold up many months
under the duties of this station, so I hope to be continued
with him.”
The following extract from his Journal informs us of Mr. Corrie’s
private occupations and purposes:--
“January 2nd, 1811. I am much occupied in reading Greek,
and other exercises, tending, I hope, to mutual benefit
with H., but let me not deceive myself in fancying it all
duty, when it is all so agreeable. The children have made
considerable progress during the past year: as much as I
could expect. James has begun Latin, under the express idea
of becoming a teacher of others: and may he have grace to
give himself willingly to this work! I am very much taken
up with schemes for the furtherance of the gospel; but
little is yet done. The Europeans require more time and
labour than I have to give [to them.] Blessed be God for
some success among them. O may they [who fear God] increase
in number! During the year, my proficiency has been very
scanty: some knowledge of the history of this country, some
proficiency in Hindoostanee; the Hindoostanee catechism:
these are my chief employments, beside my ministry among
the Europeans. I purpose to be more in the study of these
languages, more in writing sermons, more attentive to
the children; to translate the Pilgrim’s Progress, the
Prayer book, and any other work that may be useful to the
children. Lord, direct my steps, and make me an instrument
of good for Jesus’ sake, Amen!”
It will be recollected that, in consequence of a sermon which Mr.
Brown preached on New-year’s day, 1810, an important effort was made
to supply the Christians of Tanjore with Bibles. Encouraged, it would
seem, by the success which attended that effort, Mr. Martyn, whilst
in Calcutta was induced to occupy Mr. Brown’s pulpit on the 1st of
January, 1811, for the purpose of making “An appeal on behalf of
900,000 Christians in India who were in want of a Bible.” This Sermon
not only produced a lasting effect on those who heard it delivered,
but having been printed and widely circulated, called forth among the
Europeans in India, a strong feeling of sympathy in behalf of the
native Christians, and contributed mainly towards the formation of
an Auxiliary Bible Society in Calcutta. It is to these circumstances
that allusion is made in the following letter; although the Auxiliary
Society was not actually formed till the 21st of February.[73]
TO THE REV. D. BROWN.
“Cawnpore, Jan. 28, 1811.
“I am much pleased with the idea of an Auxiliary Bible
Society. I wonder the thought had not occurred before. When
we receive Martyn’s sermon I hope we shall be able to get
you help from this [place]. I have mentioned the sermon
in several places, and it will be read here with great
eagerness. We have no support from our new General: he sets
but a very indifferent example to the community, whilst
he is quiet and civil enough in private. ‘To the poor the
gospel is preached,’ and they receive it, though not in
great numbers.
“I have had five long journeys since November, and expect
to go to Bareilly next week to attend two marriages. At
the other end of the cantonments I have lately begun to
assemble the Light Dragoons on a Thursday evening. At first
many came, and a few still continue to attend. Most of our
Hymn-books are distributed, and numbers of the Bibles, but
few of the New Testaments....
“I am at present in very good health, and strong to labour.
We have service three times on Sundays, and on Wednesday,
Thursday, and Friday evenings. The distance between the
two European regiments, makes double labour, but (blessed
be God!) it is not labour in vain. And whilst there is no
service that could well be dispensed with I can do nothing
better than patiently ‘spend and be spent,’ while strength
remains. Even now the hospitals are sadly neglected, but
the godly men, and especially Harrington, supply the lack
with great diligence.”
Of the journey to Bareilly (about 170 miles distant from Cawnpore)
there is a short notice in Mr. C’s Journal, dated,
“February 21st. I have had a journey to Bareilly. H. went
with me to Futtyghur. I have reason to bless God for
preservation from angry tempers during the journey, and
for the much sweet converse I had with H. In riding along,
our manner was to read a sentence from a book, and to
converse upon it; or sing a hymn. In this way weariness
was prevented, and my heart often burned within me. Let me
however watch and pray that the things which I have wrought
be not lost. O, may I never be suffered to faint or grow
weary in the heavenly way! My inward frame and spirit is
sadly prone to this. I have to drag this ‘body of sin’
along with me. How often would my spirit sit down to rest;
or, wearied with the constant load, yield to the death!
Lord, preserve and uphold me to the end! Amen.”
During the two months following the date of this extract, Mr. Corrie
was chiefly occupied with the ordinary clerical duties at Cawnpore.
Besides these however, he did not cease to employ himself in urging
on the translation of the Old Testament into Hindoostanee, which
Mirza Fitrut had commenced under the superintendence of Mr. Martyn;
and Mr. C’s correspondence about this time shews him, also, to have
been actively engaged in furthering the objects contemplated by the
Calcutta Bible Society, and in collecting subscriptions for it. Thus
in a letter to Mr. Brown, Mr. C. observes,
“April 8, 1811.
“I wrote to Fitrut on the receipt of your last. He sends
word, that he is unwell, but will come over soon. I expect
him daily, but suppose he will raise obstacles. The copy
of Martyn’s sermon which Mr. T. sent me, has not been at
home a day since it arrived. Applications from all hands
are daily made for it. The people are astonished at the
_number_ of Christians in India. Whilst they have been
objecting to conversion, behold a harvest is already
gathered! I have the promise of many subscriptions,
chiefly, indeed, from those who have not much to give; but
till I can tell them all about you in Calcutta, I know not
exactly on what ground to ask for subscriptions.”
And, again, in a letter to Mr. Brown, during the same month:--
“By Fitrut’s desire I send you the enclosed. Before it
arrives, you will have determined on his request. He is
now ready to set off, but that I do not choose absolutely
to promise the increase of salary he wishes for. In the
meantime, he is going on translating, and he comes every
morning for an hour or two, to superintend my translations
also. No _banghy_ has yet arrived with sermon &c., but Col.
P. has written to Lieut. L., assistant commissary here,
requesting his aid and exertions for the Bible Society. He
sent a sermon and a copy of the proceedings, &c.[74] Mr.
Lumsdaine, accordingly, is getting subscriptions from his
friends. The general has given 200 rupees, and the plan of
the society is generally approved. The public attention
has been greatly excited, and our friends here thought it
advisable to give the subject all the publicity possible;
so yesterday, I gave notice from the pulpit, that on Sunday
next, I shall preach a sermon on the subject of the Holy
Scriptures, and state the views of the society lately
formed in Calcutta, in aid of the British and Foreign Bible
Society in London, &c. I had before waited on Mr. L. and
agreed to act in concert. Thus, more advantage to the cause
is likely to arise than we ever hoped for; we want only
copies of proceedings, &c., to gratify the attention thus
far excited, before it subsides.
“The religious men of the 53rd., I understand, mean to
give each a month’s pay. They say, they have before been
called upon for a month’s pay, to help to carry on the war,
much more will they contribute ‘to the help of the Lord
against the mighty.’ I have great reason for thankfulness
for the acceptance the word of God has among us. The church
is usually crowded in the part allotted to the gentry,
and our societies increase considerably. Even the wild
Irish Roman Catholics of the 8th Light Dragoons, pay great
attention, and the Thursday evenings attendance increases.
A sergeant, his wife, and several others of them, appear in
good earnest seeking salvation. The Company’s Europeans are
the least attentive, and indeed, with a few exceptions, the
Company’s officers are the least constant at church. I have
a Hindoostanee congregation of nine, every morning, and am
going through the Epistles with them. The half-caste lad
I have mentioned, has began to read to them. He continues
to give good hope that his heart is in the work; and the
children also, continue improving. I am often greatly
exhausted from the frequent public services, and feel often
much inward weakness. Should I ever be relieved from this,
I would try to get to sea for a few weeks, just recruit
strength, and prevent the frame from giving way entirely.
I have many thoughts about Benares; if you send the copies
of proceedings to E., I fear he will never distribute
them. You should send some to Robinson. I am desirous to
see the proceedings of Martyn, when you can spare his
letter. You cannot suppose how widowed I feel from his
absence.... Mr. Y. tells me there is a Bible Depository in
Calcutta. Who has the charge of it? I have been applied to
for information about it, but could give none.... To-day,
I have a letter from Martyn dated 19th March, ‘Bombay,’
containing extracts from Simeon, on _not_ taking fees, far
more pointed than his cautions to P.”
But assiduously occupied as Mr. Corrie thus appears to have been in
furthering every plan that promised to yield moral benefit to his
fellow-men, he was nevertheless alive, at the time, to the importance
of watching over the state of religion in his own soul. On the
anniversary of his birth-day he writes:--
“April 10th. This day I am thirty-four. It was the night
I heard of my mother’s death, February 1798, that I first
remember my resolutions made to be religious. Till the
summer of 1801, I went on sinning and repenting, as I
thought; but quite ignorant of the author and finisher of
salvation. In the latter end of that year, my views of
scripture truth became more distinct; and, since then,
I have gone on my way, ‘looking unto Jesus;’ but every
year has brought me, it should seem, only experience
of my own depravity. True, I have experience of ‘the
Lord’s mercy,’ too, in that I am ‘not consumed;’ and the
fulness, freeness, and efficacy of the ‘fountain opened’
to purify my guilty soul is so fully known to my soul,
and my own hope in that ‘blood shed for the remission
of sins,’ so stayed, that my own guilt does not dismay
me, as it otherwise might well do: at the same time, one
propensity after another to evil starts up so unavoidably,
that doubtless, my soul is ‘full of wounds, and bruises,
and putrifying sores:’ to Thee, therefore, O divine
Physician, do I turn my fainting eyes. I come to Thee for
healing, that it would please Thee to cast the salt of
Thy grace into this impure fountain, that the streams may
be purified from the noxious qualities, which now render
unfruitful the whole field of the soul. O Lord, I pray
that the overflowings of sin may be restrained; teach me
to watch and pray; quicken me to diligence in this work,
and service; enable me to ‘give attendance to reading, to
exhortation, to doctrine;’ to ‘give myself wholly to them,
that my profiting may appear’ in the edification of thy
people, through the Lord and Saviour Jesus Christ!”
“June 10th. This day nine years ago, I was ordained a
deacon; and on the twelfth of June, two years after, a
priest. I have sinned grievously in respect of personal
holiness; and, during the last year, also, I fear, as
much as ever. I know not what to do against my strong
foe, ‘whose name is legion.’ The Lord knows I purpose
perpetual enmity with every sin; and, I think, if it were
the will of God to take away every disposition to evil,
I should rejoice; but, at the same time, should require
such measures of grace to keep me humble, as seem out of
the way of God’s usual method to bestow. Indeed, when I
feel such a disposition to self-importance in a very short
time, if my evil dispositions are quiet, what devilish
pride should I not be puffed up with, if my heart were
freed from corruption. Blessed be God, I can say, that no
sin hath dominion over me; yet do I not justify myself:
though I am often surprised, and get a spiritual fall, yet
the enemy cannot keep me down: by faith I rise, by faith I
stand; and ‘in the Lord have I righteousness and strength.’
I have been at Cawnpore about a year; and since October
have had the whole charge: ten are added to the (religious)
society since then; and several are enquiring after the
ways of godliness. Some of the light dragoons, (especially
sergeant R.) are, I hope, seriously impressed. Gracious
God, I praise Thee for these fruits! I have to mourn my
unprofitableness among the better sort. I think I am not
suited to do good by much visiting, and, therefore, stay
at home. I have been employed a great deal in translating
for the children; and Nicholas is very hopeful: these in
all are six, besides those who came yesterday. God of all
grace, the Father of our Lord Jesus Christ, give me a
larger portion of the Holy Spirit’s grace: make me holy
in body, soul, and spirit; ‘holiness becometh thy house.’
O Lord, my soul is athirst for holiness. Teach me how to
preach holiness through the Spirit, and by the Saviour!
But, I am forbidden by the doctors to preach, on account
of this liver. May I pray the more for the souls around
me: O for a spirit of grace and supplication! To Thee, O
Lord, have I dedicated myself; at thy table, yesterday,
did I give myself away to Thee; and, though the watchful
enemy robbed me of part of the benefit, yet, I know, thou
hast accepted me: Thou didst sit at thine own table; it
was a season of refreshment to many, as well as to myself;
about fifty attended; in the evening, a large congregation.
I hope soon to establish worship for the Hindoostanees;
James, I trust, is fully bent on this work, though he has a
good deal of youthful levity about him. Lord, bless all my
flock, my dear family, and friends! Bless my soul, O Lord,
and let my soul praise Thee at all times!”
The following letter to Mr. Simeon, whilst giving a general outline
of the religious condition of Cawnpore, as presented during Mr.
Corrie’s ministrations at that station, explains also, the lofty,
self-denying principle on which both Mr. Martyn and himself had
decided to waive the accepting of any fee for the celebration of
marriages, &c.
“Cawnpore, June 4, 1811.
“As your Indian friends are, at this time, widely
separated, I shall not be likely to trouble you with
repetition of intelligence from this quarter, and I know
you will take part in the hopes and fears attending the
work of the ministry in this place. You will, I hope, hear
from Mr. Martyn himself from Persia; the last I heard of
him was from Bombay, March 19th. He had benefited little,
or nothing, from the change. Since his departure, I have
had much encouragement in my work. I began with a very
discouraging impression of my unfitness to stand up in
his place, but the word delivered in weakness, has been
attended with power to several. Ten have been added to the
religious society, and several are on probation, in one
of the European Regiments; in the other, some good has
been done, and even from among the Company’s Artillery-men
(surely the most hardened against all good, of any set of
men I ever saw) five are become regular attendants at the
Lord’s Table. We might have hoped for more abundant fruit;
but that it was the Divine will I should be laid up a third
time with the liver, and obliged to desist from all labour
but the Sunday’s duty. I am now so affected with mercury,
that I cannot appear next Sunday, but I am happy to say,
that for several days the pains have left me, and I trust
the disease has subsided. I hope the life, thus repeatedly
renewed to me, will be more than ever devoted to the work
of the ministry, for truly I find no life like living to
Christ. His service is perfect freedom and a great reward!
“My absence from the Irish regiment has been most felt;
as in the English regiment, one of the officers, a nephew
of the late Dr. Elliston of Sidney College, has supplied
my lack of service, by reading &c., having ‘first given
himself unto the Lord.’ We have every Wednesday evening
a party of friends, who take sweet counsel together. It
consists, when altogether, of a Lieutenant of Dragoons
and his wife, the Paymaster of the 53rd and his wife, an
Assistant Surgeon, the above Lieutenant, my sister, and
a young lady who is living with her; we sometimes have
beside, another Surgeon and his lady, who have been brought
up among religious people; an officer on the staff here,
and, now and then, a friend from the country; and there are
others, who approve and are hopeful, though they do not yet
care to come out from the world. When we thus happily meet,
we are encouraged to think, the whole world must speedily
bow before the word of the Lord; but, alas, we return again
with the complaint of Melancthon. The multitude, alas,
tread heedlessly the broad way!
“You will know of the formation of an Auxiliary Bible
society in Calcutta. It has raised ‘no small stir about
that way.’ Here we have had good success, but the enemy
also has been at work. My application to the Commander
of one of the corps here, was yesterday returned, with
many concessions as to the purity of our motives, but
representing this new association as the most dangerous
thing imaginable, and praying me, and others, to desist
from promoting the objects of it. In two entire regiments,
out of the five, we have been thus hindered, but blessed
be God, we have a majority, even in point of numbers. One
undeniable benefit has arisen from it, even to the English;
for after a sermon I preached on the subject, April 28th,
we had a greater number of applications for English Bibles,
than for many months together before.
“During this month my school of Christian boys has
increased to nine. I hear them myself twice a day, and
find they learn even quicker than many English boys. Some
of the parents, seeing how desirous I am to retain these
children at school, plague me not a little for money to
support themselves also, saying they must otherwise remove
to some other place, and take their children with them. The
Christian man I left at Chunar, has within these few days
arrived here, having left his charge. The house I fitted
up, is still used for public worship by the Europeans, but
no one pities my poor black flock, so they are again left
in the wide wilderness. A few of them, who have, I trust
been made partakers of the Holy Ghost, and have tasted
of the good word of God, attend the service in English,
though they understand nothing of what is said, yet they
hear the name of ‘_Jesu Kreesht_,’ and, that, they say,
‘is pleasure.’ At this place there are many Christians of
Portuguese descent, but, in language and manners, quite
Hindoostanees. Through two of my Christian people, who,
I trust, are real Christians, a desire has been excited
among them for hearing and reading the Scriptures. The
youth I have mentioned, of European descent, is with me
still, and very promising. I hope to establish worship in
Hindoostanee, in a month’s time, for the above native
christians here, and to make this lad officiate. If I were
able to officiate myself, I would not set him so forward
yet, but our friends here advise that, considering the
difficulty of again putting affairs in the train they now
are, we had better secure the present opportunity, and
hope and pray that the Lord will be with us, till Martyn’s
return, when he will find the way he had prepared, somewhat
carried forward, and may enlarge it after, as he judges
proper. He had addressed himself to the multitude at large
who used to assemble every Sunday evening, on his lawn,
till his health and strength were exhausted. My health and
strength have been brought nearly as low, though I have a
stronger constitution to renew upon; so I set the above
servants to work at the houses of individual Christians,
and now hope to establish a small congregation from among
them, against our brother’s return.
“From Bombay, M. sent me a part of a letter of your’s, on
the subject of fees, which he desired me to consider. I
beg leave to state a few particulars on that subject for
your information. First, all in the army, below the rank of
Captain, are obliged to use the strictest economy, in order
to maintain a family. A Captain may live without care,
but, if it be considered that he must send his children to
England for education, it will be easily believed, that
every married military man, who has a family, is likely to
be poor to the end of his service, with the exception of a
few, who get staff-appointments, and they are almost the
only ones who are ever able to return home. When we are
sent for to a distance, the expences of travelling are paid
by the parties, which usually costs from forty to sixty
pounds. It is usually the younger officers who marry, for
the old ones almost all live in sin: and indeed from the
above circumstances, together with the few opportunities of
religious instruction, most of the young ones too; and some
have told me plainly, that they could get nobody to marry
them, and if they could, they had not money to give, as
was usually expected by the Chaplains. For these causes,
from the first, I wished to decline being an obstacle in
the way of any. Sometimes young men marry the daughters of
old Indians by native mothers, but though the father could
often give a fee in this case, he has himself sacrificed
conscience to money, and thinks any one would do the same,
and how are we to convince him to the contrary, but by
refusing his money? The civilians who marry, are also
usually of the younger part, and have nothing to spare
without borrowing, which they can do indeed too easily.
The elder civilians are altogether as preposterously paid
to excess, and indeed there are very few of them, who are
not in consequence, so vain, and carry themselves so high,
that I know not how we can shew them the folly of trusting
in these things, but by refusing the opportunities of
obtaining them. On this head, there will he difference of
opinion, but my humble judgment is, to renounce the fee,
to convince them by all possible means, that a man’s life
consisteth not in these things. In so doing, we are not
injuring our successor, because he has a sufficiency of
income for all the purposes that his station in life can
require. I suppose you do not care whether we be able to
keep a carriage, or not, if we should ever return; and
suppose we save but enough to pay our passage to England,
the retiring pension is an abundant provision for our
necessities. I suppose, that even a chaplain marries, and
has children, then even he has plenty to educate them,
though his usefulness here may be thereby confined, and
in what situation would it not be so? I see no motive for
receiving fees that ought to be entertained a moment, but
that of taking them to give to the poor, and such has been
the state of things among the British here hitherto, that
the mention of such a motive would have excited derision,
as mere hypocrisy. It has never been conceived, that a man
came to India, except to make money. After all, dear Sir,
we have no such thing as a regular fee; we are military
chaplains, and the general could order us to officiate, in
any part of the district, there being no legal impediment:
_you_ can recover the accustomed offering by law; _we_ have
no law on the subject, nor do the soldiers ever, on any
occasion, offer a fee. We have indeed custom on our side,
but it is a custom that has made the name of Chaplain an
offence. Would government but appoint a regular supply of
Chaplains, and let any reasonable fee be appointed, for
occasional duties, as a part of their subsistence, it would
be well. O, I wish that some of the young men around you,
did but see the different stations of India, where numbers
of their countrymen are actually falling into the jaws of
infidelity and deism, for the want of some one merely to
remind them of the customs and opinions of their native
land. They come out boys; they leave the Sabbath and public
worship behind them; they straightway fall into sinful
habits, and grow to argue for that, which they would once
have blushed to mention. But what, if the young clergy
knew, and pitied, and were willing to come over and help
us, what could they do whilst the way is shut against them?
Consider, this district contains, I know not the exact
number, but I know twelve subordinate stations, at each
of which, there will be from twenty to forty English and
native Christians in the Company’s service; at Allahabad,
one hundred miles to the east, there are about two hundred
Europeans alone; at Futtyghur eighty miles to the west,
there are at least as many, and at Bareilly not much less
than a hundred. To these places, the Chaplain of Cawnpore
must go, to celebrate marriages, for this is the only
duty he cannot be dispensed with for; but as to all other
religious services, they are left entirely destitute, and
from the long habits of indifference they have been in, it
is not always, even when we do go, that we can have public
worship. O, dear Sir, ought the immense revenues of this
fruitful land to be wholly appropriated to the purposes of
merchandize! Ought the souls of our own countrymen, not to
speak of the natives, to be weighed in the balance against
bales of silk and cotton! Surely this system will have an
end!
“Mr. Thomason was so kind as to send me some Christian
Observers, with the paper war with the Christian
Advocate.[75] These are exceedingly interesting to us, and
you cannot confer a greater favour, than by forwarding to
this country, supplies of Christian Guardians, Eclectic
Reviews, Christian Observers, &c. We can lend them about,
they are read with avidity, and excite much conversation
about religious books.
“I hope this will find you renewed in the outer, as well as
in the inner man. The Lord can send by whom he will, but
my soul would mourn to hear, that that candlestick, which
was the means of guiding me into divine light and peace,
was removed from Cambridge. May your latter days, dearest
Sir, be more blessed than the former, and when heart and
strength shall fail, may you have the assurance in your own
soul, that God is the strength of your heart, as well as
the portion you have chosen for ever!
“If there were to be a quantity of copies of the Christian
Guardian sent out yearly, they would be eagerly purchased
by the religious soldiers, and would be highly useful. The
Christian Observer is above their modes of thinking.
[70] Mr. Martyn and Mr. Corrie had agreed to decline
all fees for the solemnizing of marriages, &c. The
reasons for their decision on that matter are given
at length in a letter to Mr. Simeon, dated June 14,
1811.
[71] A little boy who was rescued from death, during a
famine, and brought up by Mr. C.
[72] Twining was the name of the gentleman who was for
expelling all Missionaries from India. See above p.
119.
[73] History of the Bible Society, vol. ii. pp. 108, and
seq.
[74] The Calcutta Auxiliary Bible Society printed 1000
copies of the first six Reports of the Parent
Society, for circulation in India.
[75] Dr. E. Pearson, Master of Sidney Sussex College,
Cambridge, between whom and Mr. Simeon, some
Pamphlets were exchanged on the subject of Mr.
Simeon’s preaching.
CHAPTER IX.
CAWNPORE--COEL--RETURN TO CALCUTTA.
The illness which Mr. Corrie mentions in the foregoing letter, as
having ‘obliged him to desist from all labour, except the Sunday
duty,’ now continued to increase upon him; so that, in the beginning
of July he was not only laid aside from duty, but confined to the
house. From his Journal it appears, also, that he suffered greatly
from the exhaustion consequent on fever; and that he was much
harassed by impatience and a nervous irritability of temper. Added to
this, Mr. C., states himself to have been distressed by the ‘mournful
view,’ which his mind took ‘of the desolate state of professing
Christians in India, scattered as sheep upon the hills.’ With the
hope, therefore, of recruiting both health and spirits, he spent a
fortnight or more on the river. His correspondence at the same time,
shews that the pressure of bodily sickness did not prevent Mr. C.,
from occupying his mind with plans for the permanent welfare of India.
TO THE REV. D. BROWN.
“Cawnpore, July 11, 1811.
“Since I wrote to you, I have been entirely laid aside.
A fever seized me, and I thought I was following Des
Granges;[76] but after some days, through divine mercy, it
left me, exceedingly weakened, so that although now, in my
own opinion, able to officiate in public, those about me
will not let me.
“I had a letter from Martyn, dated 24th. April, at Muscat.
He gets no stronger, I fear; but you will have heard from
him yourself: I begin greatly to wish him back again. Since
I have been confined to the house, Mr. Sherwood and Mr.
Harrington have, in turns, read to the people in church of
an evening. I am much gratified by this help; it relieves
my mind greatly. At the same time the numbers fall off. The
_preaching_ of the Cross is the usual means of salvation. I
am well aware that none of my sermons can be compared with
those they read, in point of composition, &c. and yet the
people go to sleep under them; and those who shewed some
love begin to ‘wax cold.’ I wish, therefore, to renew my
public work, that ‘through the foolishness of preaching,’
some may believe and be saved.
“My Moonshee, as you will expect, is on the way to
Serampore, he left this [place] near a fortnight ago.
Fitrut alarmed him greatly at last, by telling him that
he knows Sabat is his great enemy, and that nothing but
disgrace and loss of character will ensue to him. Fitrut
is himself gone to Lucknow, he is at work on the Psalms,
having passed by Esther and Job; he has given in as far as
the 37th. The translation is, in general, very excellent.
I hope that the Psalms, when properly corrected, will be
printed separately; no good will be done to any extent,
till the Scriptures are printed; therefore, God be thanked
for the Calcutta Auxiliary Bible Society! Y. told me of the
opposition to the measure at Madras. ‘It must needs be that
offences come, but woe to that man by whom they come.’ I
expect there will be a ‘Hue and Cry’ raised by the opposers
at home to this society: but it is founded on a rock.
“I have been thinking much about a representation being
made to somebody or other at home, (perhaps the Archbishop
of Canterbury), on the subject of the want of Chaplains
in India. As everything is in a state of tranquillity
here, and the revenues [are] flourishing, perhaps it
might be attended to. At Allahabad there ought to be a
Chaplain, and at Futtyghur, and at Rewaree and Kurnaul.
At Allahabad there are always two companies of Artillery,
and a large society besides; and at Rewaree, and Kurnaul
about the same. At Futtyghur, one company, and a large
society of Commissioners, Civilians, &c. And at Benares,
there is certainly need of a chaplain; there should also,
at Cawnpore and Chunar, be one King’s chaplain, at least
at each station, or an additional Company’s chaplain. I
am told how little likely such a representation would be
to produce the desired effect, but there is no saying. If
you, the senior, were to draw up and sign something of this
kind, and send it to the juniors for their signatures,
it appears to me, it would certainly be attended to,
especially if the King should recover, and the present
ministers remain in office.
“15th. on the river. I have been so out of spirits as not
to be able to write to you as I could wish, so delayed
sending off this. I ought not however to detain the
Society’s money. I fear a voyage to sea will be necessary
to get me quite well. I was reduced so much that the
doctors made me leave off mercury; but they talk of making
me begin again to use it, three times a day. They say,
there is little or no danger in the complaint; it may be
so, but I would have my ‘loins girded about’ and my ‘lamp
burning.’ I lament the falling off of the people at church,
whilst I rejoice I am much comforted by the faith and love
of the helpers supplied to me.”
But notwithstanding the means used by Mr. Corrie for the recovery
of his health, it pleased God still to afflict him. The medical men
accordingly continued to prohibit his performance of any public duty
for at least six weeks or more. During this cessation from duty, he
took advantage of a summons to marry a couple at Coel, to perform
the greater part of the journey to that place by boat on the river,
and purposed to spend a short time at Coel for the benefit of change
of air. Many days, however, had not passed over before Mr. C. took
cold, and his ‘frame began to sink and his spirits to languish.’
He therefore decided on returning to Cawnpore, and proposed taking
Agra in his way, having been engaged to solemnize a marriage there.
But before he reached Agra, the fever returned upon him with great
violence, so that he was detained on the road and reduced to a state
of extreme debility. Some account of this journey is given in a
letter.
TO THE REV. D. BROWN.
“Coel, August 27, 1811.
“I made a journey by water to this neighbourhood, and then
by _dawk_ to this place. We convened the settlement for
public worship on Sunday, and had evening service with the
family. They are very kind to me, and I hope I help to
remove the prejudices of some against the cause we wish to
serve, by bringing before them sometimes the other side of
the question about missions. The commanding officer here is
an intelligent man; he favours the Bible Society, as you
will know. I have lent him a copy of Martyn’s Hindoostanee
New Testament: he says that he will have it copied and sent
to the Portuguese, drummers, &c. He is somewhat acquainted
with Persian and Arabic, and expresses himself gratified by
what he has seen of the translation.
“I ought to have written to Moonshee before this, but for
a month I have not been near a post-office, except just in
passing Futtyghur. I am greatly benefited by change of air,
and hope my little flock are suffering no lack, through the
kindness of Harrington and Sherwood. But I fear staying
away longer than needful, and am now anxious to be at
Cawnpore.
“Agra, Saturday, 31st. I have had a severe attack of
illness, which laid me up on the road to this [place]. A
whole day I was in a wretched Bazaar, and learned something
of the value of home and friends to a sick man. But my mind
was undisturbed.
“Lord, I believe thou hast prepared,
Unworthy though I be,
For me a blood-bought, free, reward
A golden harp for me.”
“I am confined to Colonel Bowie’s quarters, and was only
just able last night to marry the young people. I am sorry
to find the Bible Society has been so little encouraged
here; but I cannot go out to see people on the subject. The
surgeon here tells me, I must go to sea.”
Yet after a few days repose, added to God’s blessing on the kind
attentions of his host at Agra, Mr. Corrie was sufficiently recovered
to allow of his proceeding on his journey, and before his arrival at
Cawnpore he found himself much recruited in strength. As, however,
he seems now to have been convinced, that his illness was chiefly to
be attributed to the frequency of his preaching; Mr. C. considered
it to be his duty to resolve to be more careful in that respect for
the future. Still, with reference to that matter he remarks in his
Journal:--
“I trust it is with a single eye to future usefulness that
I purpose to be more careful of my health, and to be less
engaged in preaching.”
But when he was again settled among his flock at Cawnpore, Mr. C’s
purpose to be “less engaged in preaching,” was but partially carried
into effect. He writes, for example, under date of
“18th. Sept. [1811.] I have been thinking of three
separate courses of sermons. First, for Sunday mornings:
to begin with man’s ruin; justification; illumination;
separation from the world; progress in the ‘fruits of the
Spirit.’ Secondly, for the Wednesday evenings: a view of
the church of Christ; its establishment; progress; and
final triumph in the world, notwithstanding the opposition
of Satan: a course from Matt. xvi. 18., on the plan of
Edward’s History of Redemption. Thirdly: to translate into
Hindoostanee, to be read by James to the Hindoostanees, a
Commentary on Genesis i: on the original state of man; the
fall; the promise in succession, on to the history of our
Lord in the gospels.”
And, again, in a letter:
TO THE REV. D. BROWN.
“Cawnpore, Oct. 10, 1811.
“I could put twenty copies of the New Testament into
immediate use, and we go on very lamely without them.
Writing is slow, incorrect, and expensive. Nothing will be
done to purpose, till we get printed copies in abundance.
Three of the pious soldiers are learning Hindoostanee,
that they may, as they say, be able to exhort the heathen.
One of them is a superior young man, and very humble and
unobtrusive. He has long wished to be able to talk with the
Brahmins at a certain pagoda, near the river, where he goes
often; and purposes reading the New Testament to them, when
he can get one.[77]
“The Lord adds to us one by one, according to his promise.
Since my return, three have joined the society, and all
walk orderly. Our Hindoostanee worship was well attended
last Sunday. Moonshee Fitrut is come back from Lucknow; he
yesterday gave me the 21st. chapter of Proverbs, the Old
Testament is completed so far. I have given him a place of
abode on the premises, and done every thing to induce him
to go on quietly. This work will, I hope, be done in three
or four months; and, please God to spare Martyn to put the
finishing hand to it, will be the greatest work, as to
utility, ever accomplished on this side of India.
“Beside my other employments, I have now to translate
from Henry’s Commentary on Genesis, which serves as a
Hindoostanee sermon on Sundays. I know nothing else you
will desire to hear of, from this [place.] The miserable
squabbles which disgust the world at this place, I am happy
to know little about. Happy privilege to be ‘redeemed from
a vain conversation,’--to be delivered ‘from the present
evil world!’ O, for more power to proclaim aloud the year
of release! My strength increases, but not a third in the
way of public duty is done, that might be done. I preach
twice on Sundays, and on Wednesday evening; and meet the
society on Fridays. I hope to begin my weekly meeting with
the Dragoons on Thursday next: but I believe it would
be right for me to leave off, in that case, my present
Wednesday evening engagement. But the three hospitals are
sadly neglected; I can only visit those who are very ill.
I dare not preach in the wards: my breast and side are on
fire this morning, from last night’s exertion. Yet, the
cold season being set in, increases my strength, and I have
no expectation but of doing well enough, until the heat
commences again.
“We have had lately a remarkable instance of the freeness
and fulness of redeeming love, in the case of a soldier’s
wife, who died here. I am collecting a few particulars
which I may send you.”
The “particulars” here referred to, do not occur in Mr. C’s
correspondence or Journal; but a notice of an interview he had with a
dying soldier a short time before the preceding letter was written,
may not be omitted:--
“Yesterday evening I went to the hospital, to visit J. He
has been ill some time. He considers himself in a decline,
and indeed, seems to be so; he began by saying, that ‘he
felt very composed in his mind, looked upon the world as
done with, and no longer any thing to him, and would be
happy, if it were the Lord’s will to take him to Himself.’
I asked him when he supposed the Lord began to make him
a partaker of His grace? He said, ‘it was at Chunar he
first began to consider, and there he became somewhat
enlightened, but lately his mind had become more confirmed
and strengthened.’ Not wishing him to be deceived, I
reminded him of some improprieties since he left Chunar:
he acknowledged ‘that he had been often led astray, and
found his heart often going wrong; but for these things
he was heartily sorry, and hoped by the grace of God to
prevail against them: indeed, for some months past, he had
been more alive to religion than ever.’ I asked him the
ground of a sinner’s hope towards God: he replied with some
cheerfulness, ‘only the Lord Jesus Christ.’ I asked what he
expected Christ would do for him: he said, ‘to save him,
and make him a partaker of salvation with the saints in
glory.’ I pointed out the meaning of the word ‘saint,’ and
asked him ‘if he considered that Christ, if he saved us,
would make us holy, and that heaven was the enjoyment of
a holy God, and therefore, a happy place.’ He said ‘that
even now he was happy only when sin was subdued within
him; and to be freed from sin in heaven, would be complete
happiness.’”
Amid labours such as these, Mr. Corrie writes:
TO THE REV. J. BUCKWORTH.
“Cawnpore, Oct. 30, 1811.
“I am recovering from an illness, that has nearly laid
me aside, ever since the 24th of April last. The Lord my
healer, I hope I may say, renews my spiritual strength, as
the outer man is brought low. It was brought on by undue
previous exertion. I trust I am taught that this is not the
Lord’s will. Without a miracle, we cannot hope our flocks
will be fed with the bread of life after our decease; to
abide with them is, therefore, most desirable, and to use
the means for preserving health to minister among them,
necessary.
“You will have heard of the establishment of an Auxiliary
Bible Society in Calcutta. Doubtless the night has passed
away, and the true light is now arising upon India. Mr.
Martyn is gone for change of air, hoping to recover
health, and, perhaps, avoid the threatened beginning of
a consumption: he was at Shiraz, in Persia, on the 26th
of June; and is at work on a Persian translation of the
New Testament. His translation of the New Testament into
Hindoostanee, is just put to the press; we greatly long for
this work to appear. You know, he was assisted by a learned
native,[78] who passed six years in England, and is well
acquainted with the English language also. The translation
of the Baptist missionaries into Hindoostanee, is really
too defective to be useful to any extent. You will not
accuse me of depreciating their labours: ‘I speak the truth
in Christ.’ I have the greater part of their work. The
Christians about me lay it aside, and prefer the parts of
scripture they have of Martyn’s translation.
“The above [mentioned] learned native is living on our
premises, and goes on translating the Old Testament; in any
difficult passage he consults me about the meaning. He has
translated to Isaiah, and is now engaged on that book. This
work, please God to spare Martyn to come back to correct
it by the Hebrew, will be a glorious work for Hindoostan
Proper. This part of India is still without a translation,
except that of the Baptist missionaries. Two of these
missionaries have gone to Agra: I was there lately and saw
them; they had not then got quite settled. The natives
of that quarter are very independent and fierce in their
manners, the Mahomedans especially. You have heard of the
population of India, but can have no idea of its immensity
unless you saw it; so that a man may visit I cannot tell
how many villages of three hundred, four hundred people and
upwards, in a circle of six or eight miles: there seems,
therefore, little need of itinerating according to your
idea of the word; but you may think to how little an extent
all that the whole of the missionaries now in India can do
is likely to be felt. Yet the day, I am certain, has dawned
that will never set till all India shall see the glory of
the Lord.
“Of my own proceedings, I have little to say; my native
school consists of ten; four of whom can say the whole of
Watts’s scripture catechism (but indeed one of the four
has just left me to go to his friends who live far away).
I read the scriptures and prayers in Hindoostanee with
them in the school-house every morning, and am helped
greatly in these exercises, by the youth I have mentioned,
of European descent. Since September, we have had worship
in Hindoostanee; in church on a Sunday afternoon, fifty
or sixty native Christians sometimes attend, and usually
thirty or forty; my own people have learned to sing
translations of psalms and hymns to English tunes: they are
very fond of them, though I know the poetry is very poor: I
hope an Indian Watts may be raised up ere long, to regulate
the psalmody of the Indian church.
“You would wish to know what success I perceive in the
midst of our labours. Of the Europeans, about fifteen or
sixteen have been added to our society during the last
year: of the natives, I cannot speak so certainly. One
servant of our own has been piously inclined sometime,
and I hope he is now a decided character; and one, whom
you would call a footman, who used to have all the vanity
and foppery of that class at home, is become attentive,
not only to his employment, but serious in worship, and
diligent in reading at leisure hours. I have a particular
regard for this youth, and shall greatly rejoice in his
turning to God: he is married, has good natural talents,
is of a pleasing appearance; and though one is often
short-sighted and deceived, I fancy he would make a good
missionary, if he had a heart to it, which I often pray may
be granted him.
“I must not forget to tell you how happy I am at my beloved
sister’s having commenced a school for native christian
girls. She has so far mastered the language as to be able
to read Hindoostanee easily, and to understand it pretty
well. The little girls work as little girls do at home, and
say a lesson, and learn the Assembly’s shorter Catechism,
which I translated long ago, and by frequent corrections
have got nearly worthy of printing. These things were
hardly ever thought of for women in this country: now and
then among the Mahomedans, a woman is found who can read,
but I have not heard that this is ever the case among the
Hindoos.
“At leisure hours, I am abridging Milner’s Church History,
and have finished the first two centuries, and even
translated about half the first: the scholars I have had so
long are growing great lads, and want something now beyond
mere school-books: one is a promising boy, and the others
are as children at that age usually are.”
The expectation which this letter shews Mr. Corrie to have
entertained of his recovery from the illness, under which he had been
suffering during the preceding six months, turned out not to be well
founded. Although he had latterly been somewhat more attentive to
his health, yet the disease of the liver now returned upon him with
increased severity, and altogether laid him aside from public duty.
Yet in a letter to Mr. Simeon, dated early in November, 1811, Mr. C.
writes:--
“One expression in it [a letter from Mr. S.] has brought
before me an entirely new train of ideas respecting my duty
in the ministry. You express thankfulness, that you are
enabled to do the little you do now, compared with former
exertions. I perceive it is an inexpressible favour to be
employed in the Lord’s service at all; and instead of being
uneasy at not being able to do more, I ought to be thankful
for some health, and inclination to do something; and when
health is withdrawn, it is as much a duty to _suffer_, as
in health to do, the Lord’s will. Alas! I seem to arrive so
slowly at proper views of divine things, that opportunity
is gone before properly understood.”
With reference to a friend, who after having decided on going to
India as a chaplain, changed his mind, as the time for his leaving
England approached, Mr. Corrie adds:--
“Mr. L’s family I know, and regret that he has withdrawn
his hand from the plough. It is true, that the pain of
separation from relatives, and dear, dear Britain, can
be known only to those who have endured it; but truly an
hundred-fold recompense attends it. No one can understand
the pangs I endured, at times, between the time when first,
in your rooms, the idea of carrying the gospel to heathen
lands took possession of my mind, and the period of my
leaving England. Yet dear as all the places, persons, and
privileges enjoyed at home still are, I would not return to
them on any consideration I am at present acquainted with.
Here the light of the glow-worm even is splendid, so gross
is the surrounding darkness; and every stone put into moral
order is so much rescued from chaos.”
The following extract from Mr. C.’s Journal will explain the nature
of the communings which he held, at this time, with his own heart:--
“Sunday, Nov. 17th. I am prevented this day from
[attending] public worship. O, that I were more alive to
the importance of the ministry, and more fitted for the
sacred duties of it. I do not lament, as I ought, the
interruption of any duty, nor am humbled, as I ought to be,
under the mighty hand of God. I think that the world and
the fear of man have less hold, [of me] but am afraid it
is more from a spirit of misanthropy than faith. I see the
folly of natural men: I feel the best of creatures [to be]
miserable comforters; I fear I despise them, rather than
look above them to God. How deeply do I perceive and feel,
that nothing but the power of God can make me ‘a right
spirit,’ or ‘create in me a clean heart.’ May the Almighty
God, the Lord, whose office it is to quicken the souls of
men, renew my whole body, soul and spirit, and command a
blessing upon those around me, who all need his influence
as much as I do myself; some to be converted, some to be
guided in the narrow way; one and all to be fitted for
heaven!”
The continued absence of Mr. Martyn from India, induced the
government to appoint another chaplain to Cawnpore, without, however,
superseding Mr. M. This, therefore, left Mr. Corrie at liberty to
proceed to Calcutta, for the purpose of recruiting his health. As,
however, it was not unlikely that the new chaplain might think it his
duty to confine his ministrations exclusively to the Europeans at
Cawnpore, it became desirable to provide for the carrying on of those
missionary operations for the instruction of the native christians
and others, which had been originated by Mr. Martyn. The idea of
training up a class of scripture-readers for that purpose, presented
itself to the mind of Mr. Corrie and his friends at Cawnpore: and
in this they seem to have anticipated a project to the same effect
which had been about that time adopted by the Society for Missions
to Africa and the East, at the suggestion of their corresponding
committee in Calcutta.[79] With this purpose in view, therefore, Mr.
and Mrs. Sherwood had for some time been learning the language of the
country, and had been teaching a class of natives and half-castes to
read the Hindoostanee, that these might become readers of the word
of God to their heathen, as well as to their christian brethren. It
was with reference to this, among other matters connected with his
removal from Cawnpore that Mr. C. writes
TO THE REV. D. BROWN.
“Cawnpore, Dec. 3, 1811.
“I do now purpose, D. V. to bend my course to Calcutta,
at the close of the cold weather; which will be just two
months from this. A constant head-ache oppresses me, and
makes it necessary to avoid the violence of the hot winds;
but I could not be better even in England, at this season,
than here; and till E. arrives, I cannot move; and he will
not be here till relieved by the Chaplains from below.
Your letter of yesterday rejoiced us all exceedingly--the
reading scheme I had determined to pursue, to the utmost
of my ability. We had prevented your views on the subject,
by measures for continuing the gospel here. One of the
Christian youths that has been with me almost five years,
has been induced of his own accord to offer himself to
this work. He seems truly pious, and labours indefatigably
to qualify himself to teach others. He is about twenty
years of age, and under the management of the Sherwoods
will be one of your first readers. Another of the boys is
better qualified than the above, but is not old enough; he
gives every evidence of seriousness. Another of the boys
is as forward in learning; but I have no hope at present,
that his mind is at all under the influence of what he
learns. I have seen no occasion for any Committee for the
management of this affair. Take the whole management of it
yourself; especially as the less that is said of it among
the English the better. No one can find fault with me, or
any individual, for supporting readers; but the Alarmists
would be up in arms, if they heard of supplies from home,
appropriated to such a purpose.
“I know not how to account for the story of the Pilgrim.
I was asked about such a book by some Natives, when I was
at Chunar: I think it must be a work of a former Roman
Catholic Missionary, of whom I have heard, and who seems
to have been a true Evangelist. I know the Christians of
Bettiah have a book, written in the way of a Dialogue, in
which the errors of the Brahmins are refuted. The Pilgrim,
by Mrs. Sherwood, I translated in part, but Fitrut got so
angry with it at last, he would not go on; and the copier,
who is a Hindoo, said he should be obliged to give ten
rupees in a feast to the Brahmins, to atone for his fault
in writing such a book.... Fitrut is to-day employed on
Isaiah lxiii. He has for some time been very much out
of humour; a perfect comment on the apostle’s words,
‘hateful and hating.’ I let him fume, till his ill-humour
is evaporated, when he becomes humble. He has been in
to-day, to beg he may go with me to Calcutta. ‘In heaven or
in earth, he has none but me to depend on; and he cannot
be happy if I leave him behind.’ I told him I have no
authority to take him down, and no boat-hire to give him.
He said, ‘he would pay his own boat-hire, if you should not
see fit to give it him, when he got to Calcutta.’ I told
him, ‘he must not expect anything of the kind:’ and so he
left me. The Roman Catholic Priest is over from Lucknow,
and seems greatly altered from last year. He now professes
to be desirous his people should be taught to read the
Scriptures; and I hope we shall get something established
under his inspection. It is true he has little appearance
of serious religion; but he affects at least great
indifference to the sign of the cross, &c., and may serve
as a drawer of water for the temple-service. He has taken
away a copy of Genesis for himself, which, he says, he will
read and expound in church.”
And in another letter to Mr. Brown, of somewhat later date, Mr. C.
observes:--
“We have been expecting to hear from you about the reading
system, and especially we have been longing for news
about the printing of Martyn’s Translation. Mr. E. is on
his way to this place, and will be here about the 10th
proximo. The work we wish to carry on will, I fear, suffer,
especially among the Light Dragoons. There is a little
leaven evidently implanted there; some of them begin to
assemble for reading and prayer; but they are only as
children beginning to walk, and I see no one to take them
by the hand: but the Lord will provide. We are got into
a plan that promises well, if pursued. I say _we_, for
you know my helpers of the 53rd; and Mrs. D. of the Light
Dragoons, has been induced to offer herself to superintend
the school of the Light Dragoons. I have added questions
and scripture proofs to the Church Catechism, which the
children are getting off. At Christmas, we had the children
of both regiments at church, to be catechised, and my
sister gave them tea and cake. We had several to see them,
and it was the most festive day that has been known here.
I am sure I have never felt so attached to any place as
this; yet it appears to me that I should not remain here.
The Hindoostanee worship will be carried on under the
inspection of Mr. and Mrs. Sherwood. The youth I mentioned
labours diligently to qualify himself for instructing the
children and women, and appears more and more devoted to
the work in spirit and in truth. At this time there are
on these premises (i. e. on Sherwood’s farm) about twenty
children learning to read the Hindoostanee gospels. We are
greatly perplexed for books for them, though no time has
yet been lost with them.
“I am beginning to pack up Martyn’s books; but have not
disposed of his house yet. Indeed I am loth to think he
will not come back to this place; you well know how much
the funds of the Bible Society may suffer if there be
no one here to recommend the subject: and, indeed, the
disposition of the British in these parts, in general,
towards the evangelization of India, will be no little
affected by the opinions held at this large station. This
makes me greatly desire Martyn’s return hither. But have
you, or has any one in Calcutta, heard from him lately? We
have begun here to lose our care for the objects of his
journey, in the care for himself.”
Respecting the progress of the translation, Mr. C. adds:--
“Fitrut left me about New-year’s-day, for Benares, and
parted by no means friends. He was at Lucknow, July,
August, and September: in October he came back and went
on well with his work till November 20th, he then came to
say, he wished to go to Benares, I begged him to finish
Isaiah, of which only a few chapters remained. He wanted
to borrow money also, which I refused, as I know he is not
in want, but has many hundred Rupees out at interest. He
went on sullenly till the end of the year, doing only the
few remaining chapters of Isaiah. I wished him to have 100
Rupees for forty chapters, which he refused: so at length I
was obliged to say, ‘I should expect the whole to be done
in four months’. He then asked, if his salary was not to
be continued till Martyn’s return? I told him, if he would
stay and help me in my Catechisms, &c., his pay should be
continued, but that I could not think of going on in the
trifling way he had been doing lately. He then talked of
applying personally to you, with a vast deal of nonsense
about sharing in the profits of the Translation, &c. I told
him, you had not sent for him; that he must not expect
boat-hire, or any indulgence from you: and thus we parted.
I have sent him this month’s salary through Mr. Robinson,
but hear nothing further of him or of his Translation. I
have got the whole of the Old Testament from him to the end
of Isaiah, and bound up in small volumes.
“You will by this time have heard of or seen Mrs. H. They
were here the first Sunday in the New-year. I preached on
the uncertainty of life, not knowing she was in church.
The subject affected her greatly, but she was in a most
heavenly temper of mind. I fear her end is near. May my end
be like hers! O, how little can the world spare such lovely
examples of piety; but he who gave her as a light for a
season, can raise up other more numerous instruments to
shew forth His praise.
“When we shall be able to leave this I cannot say. I have
five months’ leave of absence from the 10th of February.”
But before Mr. Corrie left Cawnpore, a portion of his European
congregation was called into active service, by some disturbances
in Bundelkund. It was on the day before Christmas-day that he
parted with the soldiers who were members of “the society,” so
often mentioned; and in recording this circumstance, he adds that
many of them were persons whose “light so shone before men,” that,
he trusted “glory was brought to God thereby.” He seems to have
been much depressed in spirit on the occasion; and was made more
deeply sorrowful by the intelligence which reached him early in the
following February, that some of his military friends had fallen in
an unsuccessful attempt to gain possession of Callinger, an extensive
hill-fort, about 150 miles from Cawnpore. Mr. C’s first impulse, on
hearing of this disaster, was to proceed direct from Banda, (where
he then happened to be) to the scene of action, for the purpose of
attending to the wounded men; but being unable to obtain any “help
for the journey,” he reluctantly returned back to Cawnpore. He states
himself, however, to have “felt as if he had neglected his duty; or,
at least, had been sadly deficient in Christian love.” He, therefore,
writes, on the 11th. Feb. 1812:--
“I had prepared all to set off into Bundelkund on Monday
[Feb. 9.] when news came of all being settled.
“God grant that the impression made on some may be
lasting! And, O, may I have grace to give myself to follow
the Lord fully, and to be ready to every good word and
work! I have been considering my unprofitableness this
morning, and have much reason for deep humiliation.”
And under date of Friday, Feb. 13th. Mr. C. observes:--
“From the conversation in the Society this evening, it
appears that most of the men had their minds exercised with
thoughts of death during the late march. A. H. sent word
‘that his mind was more refreshed with the considerations
of the grace of God, and love of Christ, than ever he
experienced before; that one morning especially, whilst
marching along, he felt such a hatred and weariness of sin,
that the hope of being speedily removed from the seeing,
hearing, and feeling of it, was highly agreeable to him.’
Here was real and rational courage.”
The chaplain who had been appointed to supersede Mr. Corrie at
Cawnpore, having arrived toward the end of February 1812, and entered
on the duties of the station, Mr. C. made immediate arrangements for
his journey to Calcutta. He lingered for a short time in the hope of
being able to see some of the soldiers who were expected back from
Callinger, but failing in this, he left Cawnpore on Friday the 28th
of February, having first placed four native youths and a native
Christian reader under the direction of Mr. and Mrs. Sherwood. The
young person of European descent, of whom mention often occurs in
the preceding Journal and letters, accompanied Mr. C. to Calcutta,
in order that he might there follow out the study of Greek and
Latin, with a view to his being afterwards employed as a missionary.
Respecting the religious condition of the native congregation which
Mr. C., left at Cawnpore, he observes, under date of March 1, 1812:--
“In September last, we began Hindoostanee worship,
which has been attended sometimes by fifty or sixty,
but irregularly, and generally by about twenty-five. I
have read among them Genesis, with the Gospel of St.
Matthew. Left Goon[80] reading Exodus, and the Acts. I had
translated Henry’s Commentary on many parts of Genesis,
which is left with Mrs. S. Some of the women had learned
more or less of the shorter Catechism, and one the whole
of it, and had been baptized and married: several of the
people manifested great concern at my coming away. I ought
to feel more thankful, and may well have great searchings
of heart on my own account. I have done much duty as to
_quantity_, of late; but have much cause for humiliation in
respect of the formal manner of doing it. O Lord! enliven
me, and let me be enabled to profit by this journey! Enable
me to be a witness for Thee in every place; and to fit
myself for further usefulness by due observation of Thy
providences! Restore me to health, if it be Thy will, that
I may shew forth Thy praises!”
As Mr. Corrie was now passing through the scenes of his former
labours, some portions of his Journal are subjoined.
“March 8. Above Mirzapore, last night, when on shore, I
observed a Brahmin at his devotions, and wished to enter
into discourse with him. After some questions, I asked him,
‘What benefit he expected from his devotions?’ Another
Brahmin answered, ‘What but that Narsingha should supply
food to fill his belly.’ I observed, ‘that many who never
made _poojah_[81] were supplied with food:’ He said, ‘If
any would make _poojah_ he might serve us, and we would
provide for him; but they that lived there by themselves
made _poojah_, and Narsingha provided for them.’ But I
asked, ‘In the world to come what do you expect from your
devotions?’ To this he answered, ‘Who knows what will be in
the life to come?’ One of my Dandees on this said, ‘Sahib
asks about your Shasters and your religion: he is a Brahmin
among the English as you are: he marries, says his prayers,
and gives to the poor as you do, if not, why should he
enquire about your religion, who else of the English would
enquire?’
“15th March. I have to-day been officiating to the
congregation in the new Church at Secrole: on going, had
felt thankful for being permitted to worship in this place,
and prayed that it might be indeed a house of prayer. O
may the Lord grant a blessing to his own truth, and bring
many sons unto glory at Chunar! On Wednesday, had public
worship at Church for the English and Hindoostanee; many
attended. I was grieved at the spirit manifested by Mr.
----and others there. The bitterness of their spirit is
what I lament, and their contempt of all subordination. O
may my own soul be more attentive to obey my Lord in spirit
and in truth! I seldom enjoy nearness to God: I do not walk
closely with him, but suffer company, reading, and undue
indulgence of myself to interfere with time of devotion.
Lord, I beseech thee to enable me to lay aside every
weight, and to run, looking unto Jesus!
“Sunday, March 22nd. At Chunar, Serjeant Williams’ wife,
on my asking her if she yet knew the way of acceptance
with God, answered, ‘It is through Jesus Christ: He is,
indeed, himself the way; and I continue day and night in
the consideration and expectation of his mercy.’ At Buxar,
an old woman who seems in a dying state, on my asking her
how sin could be forgiven, said, ‘Surely in no way but
through the Lord Jesus Christ; He took our nature upon
him, and endured suffering and death for our sins, and now
through the mercy of God we shall be saved.’ I asked her
what she thought of the employment of heaven? She said ‘She
should there see the Lord Jesus, and love and worship him
for ever; and that those who do not love and worship him on
earth cannot enter heaven.’”
In a letter to Mr. Brown, dated 6th. of April, after mentioning
several of the foregoing particulars respecting the state of things
at Chunar and Buxar, Mr. Corrie adds:--
“During the short stay I made at Gazeepore, I could find
never a vestige of dear Martyn’s labours. One man expressed
great love for his former pastor, but lamented that all are
fallen into decay. Perhaps the latent spark may again be
lighted up, if they again come under ‘the joyful sound;’
but, O, what are they doing at home, that none are found to
come and help us?”
The recurrence of his birth-day was not forgotten by Mr. C. as an
occasion for self-examination and thanksgiving.
“April 11th. Yesterday, I was thirty-five years old; the
day did not pass unnoticed, though I fall sadly short in
the spirit with which I would serve God at all times. I
praise Him who hath kept me wonderfully of late, so that
though I am conscious of many falls, yet he hath raised me
up, and restored my soul, and made me watchful: I have
devoted myself anew to the Lord my Saviour, and hope my
conscience witnesses truly that to me to live is Christ,
though in no one duty do I live as I ought: the heathen
especially I would live and die with. I praise God who
renews my bodily strength: to Him would I surrender myself.
O give me to live more simply by faith in Jesus, and to
live a life of closet communion with the Father and the
Son!”
In a like happy and watchful spirit, Mr. C. continued to pursue his
journey:--
“Sunday, April 19th. During the last week, I have been
in the Muta-bangha Nulla,[82] the shore on either side
presents a gaudy, flattering view; I have in general been
enabled to keep in mind the harbour of eternity, and trust
to attain to the desired haven through the abounding grace
of God the Saviour. This morning I was a good deal favoured
in prayer; may the savour of thy grace, O Lord, remain with
me! O how much to be desired are thy courts: how happy the
men who, with joyful experience of thy grace are always
praising Thee: one day, O Lord, in thy heavenly sanctuary,
O how will it blot out the remembrance of all the trials
and conflicts attending this militant state.
“Tuesday. From the very winding course of the stream,
we are not yet at Chinsurah: I hope to reach there this
forenoon: yesterday I was unable to attend to any thing,
and am much the same to-day: the journey thus finishes
miserably. I forget mercies in a manner that ought to
humble me exceedingly, and become in consequence, a prey to
temptation. Instead of being thankful for preservation &c.,
I kick against the hand that upholds me, so that I must
close with acknowledging it to be ‘of the Lord’s mercy that
I am not consumed;’ and ‘what shall I render unto the Lord?’
“22nd. Arrived yesterday about four at Chinsurah, and
passed the evening with Mr. Forsyth: learned many
gratifying particulars from him respecting the progress of
the gospel; and had much profitable conversation on the
signs of the times. O may I have that preparation of heart
which is from the Lord, that my journey may not be in vain!
Thanks to the Lord, who healeth my bodily infirmities; and
I trust, my spiritual ones also. O may I have grace to give
myself wholly to him!”
[76] The missionary mentioned in p. 49, and who died of
fever at Vizagapatam, July 12, 1810. Hough’s History
of Christianity in India, vol. iv. pp. 265, &c.
[77] After relating this circumstance, in a letter to
Mr. Simeon, Mr. C. adds, “The Edinburgh Reviewers
need not be alarmed, for he is a man of superior
understanding, as well as superior piety, and will
neither profane the temple, nor insult the Brahmins.”
[78] Mirza Fitrut.
[79] Proceedings of the Society for Missions to Africa
and the East, Vol. iii. pp. 238-242, 426.
[80] A native Christian reader.
[81] Worship.
[82] One of the channels which connects the Ganges with
the Hooghley.
CHAPTER X.
CALCUTTA.
On the 24th of April 1812, Mr. Corrie arrived in Calcutta, and took
up his abode with Mr. Thomason. He found his friend Mr. Brown in a
very debilitated state of health. During the preceding six months,
Mr. B’s strength had been manifestly failing; but now his illness had
assumed so threatening an aspect, that a sea-voyage was recommended
as the only human means, that promised to ward off the danger of
death. Mr. Brown accordingly consented to make trial of that remedy;
and having expressed a great desire that Mr. Corrie should accompany
him in the voyage, the two friends left Calcutta early in May, and
on the 14th of that month, embarked on board the Dover Castle, with
the intention to visit Madras. The first effect of the sea-air was
beneficial to both. Respecting his friend, Mr. Corrie observed:--
“Mr. Brown, since his coming on board is much recovered,
though still very weak. He has, at times a great deal
of his former wit, and sound sense in conversation.
He observed, that he had generally found considerable
scrupulosity attended with little understanding, and some
defect in morality.”
This record is dated on the 17th of May: and on the 30th, Mr. Corrie
writes:--
“Many events have taken place since writing the above,
which I would remember. We lay at Saugur till the 23rd.
during that time I was much occupied about Mr. B. and
cabins, &c. I had time, however, to get near some of
those around me; our discourse was all upon religion: on
the 23rd., we weighed anchor, and went down to the first
buoy: on Sunday the 24th, owing to the confusion attending
heaving the anchor, &c., we could not have worship. I
employed myself most of the morning in reading Paley’s
Sermons. Mr. B. was too ill to attend to any thing; about
2 o’clock on that day, as Mr. B. and I were talking, we
perceived the ship to touch ground; and, after two or three
scrapings of that kind, fairly stick fast: all appeared
alarmed on deck; the masts were ready to go over-board,
and the decks began to heave: during this time the rudder
broke off: in about half an hour we were carried into deep
water, but obliged to anchor, the ship being unmanageable:
she was found to leak, and all hands ordered to the pumps:
on her first striking, Mr. B. quietly observed, “It is the
Lord, let him do as seemeth him good;” then quietly putting
on his clothes, we came up into the captain’s cabin, and
remained there all the time: on Monday, we attempted to
float up with the tide, but the wind failing, the ship went
toward the sand, and the anchor was lost: in consequence of
this all became dismayed, and it was recommended that the
Colonel and Lady Elizabeth Murray, with Mr. B. and myself,
should go on board the pilot schooner; we went accordingly,
but here great troubles awaited us. Mr. B. fainted through
fatigue; and as there was only one private cabin, he would
not take it, but remained on deck the whole of that day
and night, and till the evening of Tuesday, when we were
taken on board the Baring: here we had a quiet night, and
next day Mr. B. appeared quite revived; but the following
night, having got chilled in his sleep, he arose very
unwell, and from what I observed, I first began to think
he would not recover: on Friday, we got up to Fulta, where
Mr. B. again appeared better, but having been worse during
Saturday night, he resolved to come to Calcutta on Sunday,
where he now is, in a very weak state, at Mr. Harrington’s.
During all these changes, I have felt little of either
hope or fear, pleasure or pain; the plague of a hard heart
has seized me. God grant me never to think well of myself,
till I can feel more of his hand in my daily history! This
insensibility began on going on board the yacht, where my
retirements were interrupted, and my time broken up; being
hourly with Mr. B., and constantly on the watch to wait
upon him, destroyed my time on board; and now, O Lord,
I would return to Thee, do thou quicken me, as thou art
wont! I found the evening prayers in church very grateful
on Sunday, and the sermon suitable. God! I thank thee for
these visits: O enable me to remember them thankfully!
The general temper of Mr. B. was deep humiliation; the
penitential psalms he said were just suited to him, and
often he praised God for his word, and for the record of
his dealings with his saints: often he said, ‘the Lord’s
will is best; His way is best, His time is best; He doeth
all things well!’ He said, ‘a man does not know the
wickedness of his heart till he grows old:’ he had been
more sensible of Satan’s attacks during the last two years
than at any period of his life: the Office for visiting
the Sick he often read, and expressed his feeling of how
suitable it was.”
Fatigue and exposure to the weather, added to the want of sustenance
proper for an invalid, so worked upon the exhausted frame of Mr.
Brown, that notwithstanding all that medical skill and the attention
of friends could do for him, he closed his mortal career within
about a fortnight of his return to Calcutta. As regarded Mr. Corrie,
his health still required that he should try the efficacy of a
sea-voyage, and therefore he made arrangements for embarking for the
Isle of France, at the beginning of July. In the meanwhile, however,
he was occupied in various clerical duties, and paid the last tribute
of affection to his deceased friend, Mr. Brown, by a funeral sermon
preached in the Presidency church. With reference to this and the
circumstances connected with his intended voyage, Mr. C. remarks:--
“Diamond Harbour, ship Bengal, merchantman, July 5, 1812.
Since my last memoranda, how many striking events have
occurred, and how little, alas, improved!
“On the fourteenth of June, Mr. B. departed this life.
I have learned, from this event, the absolute necessity
of keeping the mind in a humble, waiting posture. Lord,
may I watch and pray, and have patience to endure, that
I may inherit the promises. I have had frequent public
ministrations; amongst others, preached on the twenty-fifth
in the new church, a funeral sermon for Mr. B., it had the
effect of removing prejudice from the minds of some; the
enmity of ---- is too apparent, but he can go no further
than permitted. O Lord, look in mercy on the congregation
at the new church, and take not the light of thy truth
from them! The frequent calls into the heat, with many
interruptions, rendered it needful for me to seek change,
and behold I am here, I think by the will of God. I hope
to get rid of the disease of the liver, but the failure of
my lungs, I am conscious of, will not be so easily repaired.
“I am in the Lord’s hands. Agra seems on all accounts best
fitted for me, presenting less labour among Europeans, and
more opportunities of schools, &c. among the natives. Lord,
bring me thither, if it be thy will!
“July 12th. I have been detained here beyond my
expectations; my mind generally at peace through Jesus
Christ. I have humbled myself, and renewed my repentance,
and trust I am at peace through the blood of sprinkling.
During the week have had many conversations with P.; and, I
hope, with good effect; he has been extracting the passages
that refer to Justification, and said last night, he is
determined to give the subject thorough consideration. In
prayer I have had more freedom than on shore, and have been
led, from reflecting on God’s care of his church, to pray
for the enlargement of it in India.”
Whilst detained on the shores of India, Mr. Corrie received a letter
from Mr. Buckworth, which called forth the following reply:--
“July 20, 1812.
“A letter of your’s without date, reached me yesterday, and
delighted me much. I have had many apprehensions respecting
your continuance in this ‘vale of tears:‘--fears for myself
and for your flock and family, not for yourself. I trust
that as it is better for us that you should remain; you
will be given to us for a season longer.
“You and I have both erred in excess of labour; we know
who hath said, “I will have mercy and not sacrifice.” I do
not, however, regret having done what I could. It is here,
I trust, we do not presume in expecting pardon for our
iniquities; and though we might have served our generation
more effectually by simple dependence on the promised
blessing, on quiet unconsuming labour, we may hope when
our head is laid low, others shall enter into our labours.
The prospect in this land is indeed very discouraging on
this head. Government continues its determined opposition
to every thing tending to bring the light of the Gospel
before the heathen. It is now, also, a melancholy
consideration that so many of their native subjects,
bearing the Christian name, are left to ‘perish for lack of
knowledge.’ Would to God something might be done on this
subject in the new settlement of the Charter! Surely the
religious public at home, will make an effort to bring the
circumstances of the Indian Church before Parliament.
“I am highly gratified by the account of your young
friends who have devoted themselves to missionary labour.
‘Say unto them, be strong, fear not.’ How earnestly do I
wish a way were opened for them to this land; how gladly
would I hail them as brethren; but, unless they could
come in some way accredited from home, such is the state
of things here, I could not serve them much. There is
no hindrance cast in my own way, but such as the Gospel
meets with every where; but what I mean is, that very
little could be done to procure the consent of Government
to their stay, unless they had leave from home. By the
Charter, the Company ought to have schoolmasters as well
as Chaplains for their European regiments; could none of
the London friends procure schoolmasters to be sent here?
Mr. Thomason is greatly in want of an assistant in the old
church, Calcutta; could not one of your young friends get
ordained, and come over to us? Whilst Mr. Brown was alive,
Mr. Thomason had help; now he stands alone in Calcutta.
Besides, the ‘Society for Missions to Africa and the East,’
want to send a missionary to Ceylon, a most important field
of labour. I would urge their coming to this land, if a
way were opened, in preference to Africa, because here the
natives are not sanguinary, and the land is under European
government; and also, because though I have lost my health,
and others also, yet I think another who should follow my
advice might here live to the age of man, notwithstanding
the difference of climate. Mr. Desgranges destroyed
himself; ‘the zeal of God’s house ate him up,’ I think may
be said of this member of Christ, in his measure; and the
same of beloved and honoured Martyn. Notwithstanding the
opposition of Government, a work is working in this land,
which the despisers wonder at, and know not how to resist.
The public sentiment appeared gloriously on the foundation
of the Calcutta Auxiliary Bible Society; even those who
oppose officially, saying they obey orders from home,
cannot resist the Christian argument in behalf of the many
already baptized. Missions have uniformly been discouraged
by the British government here, yet we find ten or twelve
thousand converts among their subjects; and now many, very
many of our British fellow-subjects here are awakened
seriously to their own state, and to a sense of the duty
we owe them. Some young officers, I know, have schools in
their own house, where they educate the native christian
children they find about them. At every European station,
there are some of these children. One married officer and
his lady have collected about twenty, and pray with them in
Hindoostanee every morning. Let these considerations, my
brother, excite a spirit of prayer for us here; among your
young brethren, at your quarterly meetings, make mention
of our affairs, that we may have a place in your joint
supplications; and God grant that some of them may be led
to offer themselves to the help of the Lord!”
Then, after mentioning some particulars respecting the state in which
he left his flocks at Cawnpore, Chunar and Benares, and which have
already been related, Mr. Corrie proceeds:
“What a dreary waste from Benares to Calcutta! There are
indeed, several worthy individuals in that place; but
“The sound of the church-going bell
These beautiful plains never heard;
Never sighed at the sound of the knell,
Nor smiled when a sabbath appeared.”
“Mr. Martyn is in Persia; I heard from him, dated March
20th from Shiraz; he had finished a copy of the New
Testament, and of the Psalms, in Persian, and was employed
on the book of Daniel: he purposes going into Arabia, to
prove specimens of Arabic translation, before his return.
I baptized four converts a few days ago, the fruits of a
Native brother’s labours, who possesses good ministerial
abilities, and promises great usefulness. Of the Baptists,
I may speak in a body. Their chief success is in Calcutta,
where some, in most months, are added to them. They have
some brethren at Agra; some at Dinapore, or Patna (which
are close together,) but I hear of none persuaded by
them except a young officer, who was awakened by some
means at a distance from Christian society, and having
none that he could advise with, wrote to them; and from
one step to another seems now disposed to join them. He
has been persuaded to pause. Their labours in Chinese
and Sanscrit are valuable, because they have proper helps;
but their other productions are inferior. Of those who
have joined them in Calcutta, it is no disparaging of
their individual worth to say that they are mostly of
inferior rank. I hesitate not to say, they prevail by legal
considerations for the most part; and I lament that their
prejudices against the Church of England will not suffer
them to take one step beyond their own narrow enclosure.
But may the work of the Lord, as far as it is His work,
prosper in their hands, no less than in ours: and may we
all be found one in Christ Jesus! For myself, I write this
on board of ship in Saugur roads, at the entrance of the
river leading to Calcutta. I am going to sea on account of
a liver-complaint, which has afflicted me now upwards of
three years, and does not give way to medicine. I am told,
it has not yet injured my constitution, but ministerial
labours completely counteract the effects of medicine, so
that I can only hope for a cure from rest and change of
air. I feel it a duty to try these; and for this purpose
came down from Cawnpore.”
Scarcely had Mr. Corrie put to sea, when he again had to encounter
the perils of the deep. Writing on the 31st July, he remarks:--
“On the 27th it began to blow a gale, which continued the
whole day with great violence: and though its violence
abated in the evening, it has been blowing weather ever
since. Yesterday, we were obliged to heave overboard
370 bags of rice, it having got damaged from the water
we shipped continually, and gave the ship so great a
lurch that we were afraid she would sink, the pumps not
being able to keep her clear. On Monday especially, our
danger was apparent, and my mind was at first a good deal
discomposed. I retired to my cabin, and on a review could
say that I have not wasted my health in self-pleasing, that
however mixed my services have been with sinful motives,
yet the furtherance of the gospel has been my chief aim,
and now I am here seeking renewal of strength, much against
my own inclination; but at the urgent importunities of
friends: and if it please God to restore me, I intend no
other work or way but to serve Him in the gospel of his
Son. Such reflections encouraged me to draw near with
faith to God in Christ. I was favoured with freedom of
access, and by prayer and thanksgiving, was enabled to
‘cast my burden on the Lord,’ and to hope for and expect
the preservation afforded. I, at the same time, devoted
my body, soul, and spirit anew to the service of God my
Saviour; and I do now renew that dedication, and purpose
through thy strength, O blessed Saviour, to know nothing,
and follow after nothing, but the knowledge of my Lord
Jesus Christ, and the diffusion of his blessed truth.
“August 3rd. The wind still boisterous, and often stormy;
this destroys our comfort with the poor attendance we have
on board. I endeavour to improve my mind by reading and
conversation with ----, who seems to come more and more
into true notions on religion; may grace be vouchsafed him,
that he may feel their importance, and rest upon them!
During yesterday and to-day we have been returning to
nearly our former way; the wish of putting into some port
has been much present with me, and the hope of being able
to return, without going to the Isle of France, has made
me too anxious. O Lord, give me grace to be submissive to
thine appointments! I know not what is best: thou, Lord
well knowest: O direct, controul, and support my soul!
The sight of the raging sea, which at times made me feel
powerfully the presence and majesty of God, ceases to have
that effect: because others apprehend no danger, I am ready
to conclude there is none, and so live without that looking
unto Jesus which is my duty and my privilege. O Lord,
though to human apprehension danger is not nigh; yet my
life is in thy hands, and thine are all my ways; and in the
practice of these words I desire to live and die. Amen!”
Owing to this stormy weather, contrary winds, and a strong current,
the ship made but little way, for after a fortnight’s sailing,
Mr. Corrie found himself no further on his voyage than the Cacoas
islands. The captain then decided to retrace their course somewhat,
with a view to getting to the westward, and that object was
accomplished so far that toward the end of August, the ship was
slowly working her way down the coast, and on the 6th of September
entered the Vizagapatam roads. It appears however, from Mr. Corrie’s
Journal, that the prospect of a long and tedious voyage, and the
consequent uncertainty as to the time when he might get back again
to India, often ‘filled his mind with painful anxiety.’ The return,
too, of former pains in his side, he regarded as being chiefly
occasioned by ‘the want of regular food and exercise.’ These and
other considerations weighed so powerfully on his mind that for
some time previously to coming within sight of the coast of India,
he had decided to abandon the voyage to the Isle of France, and to
‘disembark at whatever port the ship might put in.’ On reaching
Vizagapatam he carried that purpose into effect. This place had
then been occupied for about eight years as a central station by
the London Missionary Society; and was, moreover, a place of much
interest to Mr. Corrie, as being the scene of the labours and death
of Mr. Desgranges, who is so feelingly mentioned in the foregoing
letter to Mr. Buckworth. Here, therefore, Mr. Corrie remained for
more than a fortnight in the house of Mr. Pritchett, the London
Society’s missionary. During his stay at Vizagapatam, Mr. C. notes on
“September 20th. This day six years I arrived in Calcutta:
I scarcely know what to say or think of the time gone by. I
feel myself an unprofitable servant. My coldness in prayer;
my want of love to the Bible; my generally reading other
books in its stead, oppress me with a sense of guilt. The
favour shown me here is very humiliating, being so much
more than I deserve. O God, give me grace to know and do
thy will, and to delight in thy law!”
Mr. Corrie’s departure from Vizagapatam is noticed as follows:--
“September 23rd. On board the ship Union, leaving
Vizagapatam. Arrived here on the 6th, wrote to Mr.
Pritchett, and went on shore by invitation, in the evening,
to their family worship. I have been hospitably entertained
ever since, at the mission-house, though owing to the
lowness of the place, and consequent heat, I should have
preferred a higher situation. I have observed in general
that the missionaries are men of true piety, and of more
candour than I expected: they receive ten pagodas per month
from Government (a pitiful sum,) for which they officiate
as Chaplain to the station; but do not baptize or marry.
They have public worship in the court-house on Sunday,
and at the house on top of the hill; the attendance is
generally good.[83] I officiated at the latter place the
two Sundays I was there. On Sunday last I administered the
Lord’s Supper to twelve; and last night married a couple;
baptized eight children, and preached in the court-house in
the evening, and afterwards administered the Lord’s Supper
to six....
“Though the missionaries are doubtless good men, yet I
see decidedly the advantage men who have been brought up
from youth with attention to learning, have over them. I
suggested a native Christian school, and it will, I expect,
be adopted; and according to my views of the subject, will
supply a door of entrance among the heathen. May I remember
their Christian love, and be excited to imitate it! May the
remembrance of the attention shown me operate to render me
more anxious to deserve it!
“September 24th. Last night we were obliged to come to
anchor off Vizagapatam. This morning a slight breeze
sprung up; and we are now, 4 a. m. losing sight of
hospitable Waltere. My heart, ever cleaving to creatures,
viewed Mr. P’s house several times during the day, with
regret at leaving it.... I know, O Lord, that thy salvation
is life eternal, and that in thy light alone does light and
joy appear to the soul. O Lord my God, lift upon me the
light of thy countenance for the sake of thine Anointed!”
The following are also extracts from Mr. C’s Journal:--
“Sunday, 27th Sept.--This has been a most unprofitable day;
the temper of those on board seems more removed from the
christian temper than any thing I have seen. A contemptuous
disregard of every thing sacred reminds me continually of
the caution not to cast pearls before swine; yet let me not
suffer sin upon my neighbour unreproved. I have attempted
to pray, and have gone over the usual subjects; but, alas,
with little heart: it occurred to me the increased number
of names I have to mention ought to make me mark more
decidedly the power of God towards me.
“October 6th,--Below Kedgeree. During the last week, I was
occupied a good deal with some writings of Madame de Stael;
and could not but be thankful for more comfortable views of
religious truth than she can afford: I felt how absolutely
absurd all her theories of happiness are, and how insane
her most exemplary characters. At the same time, I felt a
fear lest any foolish pride of sentiment, or fine feeling,
should tempt me to forsake the fountain of living waters,
and was led to pray with some fervency for a more simple
regard to the word of God, and more attention to it. On
Sunday, the 4th, we fell in with a pilot, and yesterday
evening anchored in Saugur roads. To-day, we are at anchor
below Kedgeree light-house. I have felt much thankfulness
for a safe return to this land. I know not whether or not
my side is well, but feel that I am weaker than formerly;
easily affected by the heat, and do not soon recover from
the use of medicine. I have, however much reason to adore
the love and kindness of God my Saviour, that this land,
once the land of banishment to me, is become a land of
promise. I return to it not by constraint, but as a home:
there are sisters, brothers, and dear friends in the Lord,
to whom my soul cleaves, and to whom I am welcome. O my
God, surely I owe thee myself, my soul and body!--I have
owed to thee my days; thou hast delivered me from the
great deep, and my soul shall praise thee! My work among
the British, my native schools and teaching, to these
employments I consecrate my days.”
On the evening of Thursday the 8th October 1812, Mr. Corrie reached
Calcutta, and on finding that Mr. Thomason was laid aside from duty,
by an attack of illness, Mr. C. undertook the services at the Old
Church for a few weeks, until his friend should be convalescent.
It was not his desire, however, to remain long absent from his own
station, now that his health had been in a great measure restored
to him, and he, therefore, made preparations for proceeding to
Agra. But before leaving Calcutta, Mr. C. was united in marriage to
Elizabeth, the only child of Mr. W. Myers, a gentleman whose name
has already occurred in these memoirs as among the friends of the
Rev. D. Brown. Respecting Miss Myers, the observation of Mr. Thomason
was, in reference to her marriage with Mr. Corrie, that she was
‘one who entered into all his missionary views, and was indeed a
help-meet for him.’ It was now, also, that the Christian friendship
which subsisted throughout after-life between Mr. Corrie and Abdool
Messeeh, may be said to have commenced; for the sincerity of Abdool’s
profession of the gospel having by this time been well proved, it was
decided that he should accompany Mr. Corrie to Agra, as a Scripture
Reader and Catechist. An outline of the history of this remarkable
convert to the Christian faith, was drawn up at the time by Mr.
Corrie,[84] and has been frequently reprinted; so that it would be
superfluous, in this place, to do more than to supply such a brief
sketch of Abdool’s earlier life, as may serve for the elucidation
of some particulars respecting him, which are given below. It will
be remembered, then, that Abdool was a native of Delhi; but that
when arrived at man’s estate he accompanied his family to Lucknow;
being all the while a zealous Mahomedan. From thence he removed
to Cawnpore, where he was so impressed by the preaching of Mr.
Martyn, that he became a candidate for baptism, accompanied Mr. M.
to Calcutta, and was, after due probation, admitted into the church
of Christ, by Mr. Brown, on Whit-Sunday, 1811. From that time until
he joined Mr. Corrie’s family, Abdool lived in Calcutta or the
neighbourhood, suffering much opposition from the Mahomedans, but
being the instrument of much good to many of his countrymen.
At the latter end of November 1812, Mr. and Mrs. Corrie took leave
of Calcutta for Agra, Abdool with several Christian native children
occupying a boat by themselves. Abdool employed himself during the
journey in teaching the children to read, &c., and in composing hymns
to native measures. These he was in the habit of singing with the
children and servants when the party came to anchor for the night. As
also, the journey from Calcutta occupied many weeks, it was customary
to remain at anchor throughout every Sunday that occurred on the way;
and on those occasions Abdool used to collect together the boatmen
and others on the banks of the river, and explain the scriptures
to them. On many occasions, too, he maintained arguments with
Brahmins and Romanists on subjects connected with their respective
superstitions; but, as copious accounts of those disputes are given
in the printed journal of Abdool’s proceedings, it is not considered
necessary to repeat them. The result usually was to call forth much
hostility to Abdool, and to expose him to personal danger. Thus, from
Cawnpore, 17th Feb. 1813, Mr. Corrie writes to his brother-in-law:--
TO J. W. SHERER, ESQ.
‘We expect to leave this about the 25th; we should have
gone before now, but that Abdool Messeeh is gone to
Lucknow to visit his family, and will not return until
the 24th. I was not for his going, nor did he intend to
go, but on his writing from Allahabad, a brother and
nephew of his came over here, and received him with
much affection, and told him, that his father, mother,
another brother and three sisters, with their children,
had determined on coming over, if he would not go to see
them; professing also, that all his family wish to become
Christians together with him. There has been a great stir
at Lucknow about his conversion. A crowd assembled one
night about his father’s house and demanded that he should
openly renounce Abdool, or they should suspect him also of
becoming a Christian. He and the brothers said, they would
not renounce Abdool, who had always behaved kindly, and now
wrote to them with great affection. A tumult ensued, which
required the interference of the Cutwal; and the report
was carried to the Nabob’s son, if not to the Nabob. The
great men took the part of Abdool’s family, and reproved
the others; but under these circumstances, I did not think
it advisable for Abdool to go over, nor would he but for
the desire manifested by his family to cleave to him. This
made him determined to run all risks, and also because his
sisters’ husbands threatened to forsake them, if they came
over here; and Abdool argued it was not right for him to be
the cause of their disobeying their husbands, so he would
go to them. Indeed his whole conduct manifests a great deal
of discretion and good sense, though no superiority in
understanding; so that I fear nothing from indiscretion,
and have sent a servant of my own with him, and hope the
Lord will be his defence.
In a letter, however, which Mr. Corrie addressed soon after this to
Lieutenant (now Captain) Peevor of H. M. 17th foot, he states that
Abdool “was obliged to retreat privately,” from Lucknow, the rage of
the Mahomedans was so great against him. Yet it appears that “his
father, mother, two brothers and two nephews, had all professed their
readiness to embrace the gospel,” and that the nephews returned with
Abdool to Cawnpore.
[83] From the period of their first arrival at
Vizagapatam, the Missionaries seem to have been in
the habit of conducting public worship according to
the ritual of the church of England; and proceeded
to translate the English liturgy into the Teloogoo
language.
[84] Missionary Register, vol. i. p. 261-266.
CHAPTER XI.
AGRA.
Mr. Corrie and his party reached Agra on the 18th of April 1813.
There he was made acquainted with the death of Mr. Martyn. In a
letter to Mr. Sherer, and with reference to that event, Mr. C.
writes:--
“We arrived here in good health, and found your letter
containing the affecting intelligence of Martyn’s
death:--to us afflictive, to him happy beyond expression.
I thought of writing immediately, but could find nothing
beyond lamentations to express; lamentations for us, not
for him. He was meet for the “inheritance of the saints
in light,”--my master is taken away from me, O for a
double portion of his spirit! The work of printing and
distributing the scriptures, will henceforth go on more
slowly. It is impossible to have so lively an impression of
the importance of supplying the written word, where people
have not intercourse with the spiritually needy. You all
feel for the poor English, because you now and then talk
with them, and have demonstration of their ignorance on
eternal things. Thus those who enter among the heathen have
a demonstration on the subject, which constrains them to
pity them, and to exclaim, ‘O that they had but a Bible!’”
Shortly after his arrival at Agra, Mr. Corrie enquired for, and
obtained a house, every way suitable for the residence of Abdool
Messeeh. The rent was agreed upon, and possession in part given, but
in the meantime Abdool’s circumstances becoming known, the owner of
the house, a Mahomedan, departed from his agreement, and would not
accept Abdool for a tenant. But shortly afterwards a property called
Boottats Kuttra, a court in the middle of the principal street in
Agra, being put up for sale, it was bought by an English gentleman,
who generously gave it for the purposes of the mission. In this place
Abdool Messeeh regularly conducted Divine Service twice on Sundays,
and once, sometimes twice, during the week. He had family worship
also, daily with the Native Christians, who resided in or near the
Kuttra. Some account of these missionary proceedings is given by Mr.
C. in answer to a letter from Mr. Sherer. He writes, on the 8th June
1813:--
“The plan of a Native Free-School I admire greatly; and
have no doubt of its utility and success. I have been
proceeding on that plan ever since I came to the country.
James[85] failed me, and one of the boys, (Simon) through
the wickedness of his parents, is likely to fail me also;
yet I do not despair. Osman is one of the cleverest of any,
in English; Nicholas, most solid; Abdool’s two nephews are
promising, especially the younger, Shumsher Rham. We have
a tribe of younger ones, and a whole host of little sons
of drummers. J. A. is coming, on the first opportunity, to
be my English master for them; which will relieve me much,
both as to time and labour; after two disappointments,
and many attempts, we have at length obtained an old
premise in the city. This is the fourth day we have been
in possession; and a school is already collected there.
The whole city rings with this, to them new doctrine; and
copies of the New Testament are eagerly sought for: not
a tongue moves in opposition; which is a matter both of
surprise, and congratulation. Abdool Messeeh is greatly
called forth; and his heart becomes more and more in the
work, as people come forward. Two or three, indeed many,
have professed their wish to be baptized; but perhaps these
are not the most hopeful, for being most forward. The
subject has now got amongst the English; and they evidently
don’t know what to make of it.... The people in the city
generally speak of the school with great approbation, and
hope it will be made a college. The establishment for the
whole is now, a Molwee 20 Rs.; an Ostad 10 Rs.; a writer 7
Rs.; and a schoolmaster for the little boys 8 Rs.; besides
Durwan 3 Rs.; and about 25 Rs. for the maintenance of
children, &c. &c. So that, I fear, I cannot enlarge much
our present establishment.”
Although it had hitherto been the unchristian policy of the Indian
government either to discountenance all efforts to raise the moral
and religious condition of their subjects, or to leave them to be
altogether dependent for instruction in the great truths of revealed
religion, on the personal zeal and narrow resources of a few private
individuals, yet a better state of things appeared now to be at
hand. The various missionary societies, and the religious portion of
Britain at large, regarded the renewal of the company’s charter to
be a favourable opportunity for pressing upon the attention of the
legislature, the destitute condition of India with respect to the
gospel. This was accordingly done, and the result was, that during
the month of June 1813, the parliament affirmed the necessity for a
Church establishment in India; voted that it was the duty of England
to promote the moral and religious improvement of her subjects
in India; and that facilities ought likewise to be afforded to
persons desirous of going to India for the purpose of accomplishing
those benevolent designs. This favourable change in the policy of
government was of course unknown to Mr. Corrie, when he addressed the
following letter:
TO THE REV. MR. SIMEON.
“Agra, June 23, 1813.
“What will the new charter bring to light in respect
of our ‘project,’ as Mr. Cecil used to speak? The
desirableness of some extension of our present
establishment, is beyond all dispute: the most careless
among us cry shame on the want of attention of our
governors to this point. If we had a sufficient
establishment of proper chaplains, there need be little
further anxiety about evangelizing India: but who are
to supply the places of Brown, Buchanan, Jeffreys, and
Martyn? It seems almost as if Mr. Carey’s prophecy were
coming true, that God would not employ _us_ in the work
of evangelization. Amidst the great attention we hear of,
excited to the distribution of the scriptures, how comes
it, none of our Brethren offer _themselves_ to come and
_distribute_ the word of life? And what are we, who believe
Episcopacy to be the Order of the primitive church, to do
for duly ordained pastors, from among the native converts?
I write thus freely, my honoured father in the gospel, for
now Mr. Brown and Mr. Martyn no longer bring these subjects
before you, and Mr. Thomason, though he is nearer the scene
of action, has really no more to do with the _natives_ than
you have, nor does Mr. Parson give himself to this work.
Mr. Thomason has more to do as Minister of the Old Church,
Secretary, etc. etc. than one man ought to have, and this
situation must always occupy one: and Mr. Parson gives
himself wholly to the British soldiers, among whom he is
eminently useful.
“I am now next on the list of Chaplains to be appointed
to Calcutta, and if I must go, there will then be no
chaplain out of Calcutta, to enter into the affairs of
the Natives. There is no town in India, where a person
may not be usefully employed in missionary work, and for
superintendance, Calcutta is a preferable situation, but
then there must be something to superintend. At present, I
am in some perplexity on this subject. God has been pleased
to make the labours of Abdool-Messeeh very acceptable in
this place in general. I yesterday sent off to Mr. Bates
a copy of his journal from March to this time; there are
eighteen children at his school in the city, and six
candidates for baptism: the whole city, containing a
population of upwards of fifty thousand, is moved, and very
little opposition has appeared; _none_ that deserves to be
called opposition: the Kazee[86] has begun to move against
us. I trust we shall give no occasion for tumult, nor have
I the smallest fear on that head. Martyn’s translation
is admired as a composition, no less than as containing
important truth; could he look from Heaven and see Abdool
Messeeh, with the translated New Testament in his hand,
preaching to the listening throng, and could he know of
Mr. M.’s wish to follow his steps in this work, it would
add fresh delight to his holy soul! Now this prospect of a
rising native church makes one reflect, what is to be done
for them. Could Abdool Messeeh be properly ordained, he
is, in my opinion, for humility, zeal and discretion, most
eminently worthy of the ministry. Fervent and experimental
piety with such matured judgment, I never expected to
meet with in a native of Hindoostan, and such are the
sentiments of Mr. M. and another Christian friend, now
with us, respecting him. But according to my views on the
subject, he cannot with propriety administer the Christian
Sacraments; and my successors would not, perhaps, admit
him to their presence. It seems my duty, to decline all
removal, as far as I may be permitted, and, I trust, I
shall be able to do so, though it would, in many respects,
prove a trial both personal and otherwise. The Armenian
bishops, and the bishops of the Syrians, have occurred to
me, if their ordinations be considered valid.[87] If I had
any suitable helper to whom the work might be committed,
I should perhaps, think it advisable to take the privilege
of furlough, for the recovery of my strength, if it please
God. The great quantity of medicine, I was obliged to take,
reduced me much, and the right side is still very tender.
I trust in this, and all my ways, to acknowledge the Lord,
and doubt not, he will guide me aright. May his kingdom
come more fully in my own heart, that I may do his will in
all things!”
The success which, under the divine blessing, had so signally
marked the labours of Abdool Messeeh at Agra, was not unattended by
correspondent difficulties. The loss of caste and the consequent
destitution which followed the native converts, required to be
alleviated by supplying them with sustenance, until some employment
could be found for them. The schools also, which had been established
under the favourable circumstances, mentioned in the foregoing
letters, were necessarily attended with a certain regular expense.
As, therefore, Mr. Corrie’s resources were altogether inadequate
to meet the stated and increasing demands upon them, he applied to
the Calcutta agents of the Society for Missions to Africa and the
East, to ascertain how far assistance might be looked for from that
Society. He suggested to them, at the same time, that an auxiliary
missionary society might be formed in Calcutta, which might aid
the work he had in hand, by monthly subscriptions. He advised,
moreover, that a few friends of missions should form themselves into
a committee, for the purpose of considering how native converts
could be best employed, and their children be brought up to trades.
The result of this application to Calcutta, was the formation of an
association, and the collecting of subscriptions to the amount of
four hundred pounds, the express objects of which were to enable
Mr. Corrie to “establish and support native schools at Agra and
elsewhere.” Subscriptions from private sources also, were not
wanting. To a friend who took an interest in the Agra mission, Mr.
Corrie writes on the 2nd of Aug. 1813.
“I was far from expecting any separate contribution to the
work here, but do not even wish to refuse it; for sure I am
that of money thus spent, we shall be able to say at last,
‘what I have given away, remains.’”
He then goes on to inform his correspondent, that
“The Sunday (July 25.) before yesterday was the beginning
of our visible edifice. The foundation is, I am persuaded,
laid in Christ. The Hukeem[88] and Abdool’s nephew, are
both not only enlightened in mind, but informed also in
judgment. The former once led a party to fight for Islam,
consequently his conversion has called forth more of the
spite of the enemy than we before have seen. Several have
told Abdool plainly, that under any other government
they would have risen upon him. I observe without saying
anything to any around. Mr. H. talks to every body in the
same strain, and then tells E. the remarks people make.
Why! I know before hand what such people will say.”
The Hukeem mentioned in the preceding extract, was a Mahomedan
from Bhurtpore, and physician to the Rajah’s family. His first
acquaintance with divine truth was through the medium of the
Pentateuch in Arabic, which a Romish priest had lent him some years
before the date of the letter just quoted. Afterwards, meeting with
a copy of the gospels translated into Persian, by Sabat, the Hukeem
became convinced of the truth of Christianity, but made no open
profession of the gospel; until under the instruction of Abdool, he
learned “the way of God more perfectly,” and was baptised by the name
of Talib Messeeh Khan, on the Sunday above-mentioned. His baptism
occasioned so great a sensation among the Mahomedans, that Abdool’s
house in the city was for some days a constant scene of comers
and goers. The disciples of the various Musselman saints came in
bodies (sometimes of upwards of forty) to enquire about the mode of
initiation into the Christian Religion. The eldest nephew of Abdool
was baptised at the same time with the Hukeem.
These promising appearances, however, brought with them correspondent
anxieties, so far as respected Mr. Corrie; for in writing to Mr.
Sherer (Aug. 18, 1813,) he remarks:--
“I never before felt the care attending the winning of
souls as now; and never before so entirely felt my own
perfect insignificance and folly. While all was only
beginning, there was food for vain glory, and no occasion
for suspicion or watchfulness. Now time has been given for
probation, my rest sometimes departs from me lest Satan
should gain an advantage over us.”
Mr. Corrie then goes on to inform Mr. S.:
“The Hukeem I baptized proves a man of superior
understanding. He has begun Hebrew, and if he proceeds
as he has begun, will prove a most valuable corrector
of the Hindoostanee Old Testament, which Mirza Fitrut
has translated from the English. He is not, however, so
obliging in his disposition as Abdool Messeeh. The eldest
nephew of Abdool has been, ever since his baptism, quite
another creature,--lively, devoted, and the servant of all.
He is on your fund, as a Reader; and the Hukeem receives
for himself and family 20 R. till he becomes qualified
for some office in the church. To prove the sincerity of
the Fakeers, I hired forty Bigohs[89] of land, and they
have laboured with readiness for their bread, in clearing,
weeding, watching, &c. This has been a present extra
expense, but I am told the grain will produce a return.
In consequence of the scarcity, multitudes of poor are
very ill off, and a subscription, at the suggestion of Mr.
F. was entered into for their relief. The sum amounts to
15 Rs. a day, and Abdool and I are the Almoners: a more
troublesome and unthankful office I was never engaged
in. Two months, it is thought, will put an end to the
present distress. Three Schools, beside the one at home,
are gaining ground. The supply you mentioned could easily
be appropriated, and when something is determined, I will
send down a statement of items. I refrain at present, lest
I should seem to claim what will come as an offering to
the Lord. I feel it would be an honour to live on bread
and water that all might go in this work and way; but the
claims of justice and family demand attention also.”
Occupations of various kinds now so multiplied upon Mr. Corrie, that
his private Journal was but irregularly kept. The completion of seven
years’ residence in India was, however, too marked an event to pass
unnoticed by him, and he therefore writes:--
“Agra, Sep. 19, 1813. To-morrow will complete to me seven
years in India. Many mercies have attended me, and many
instances of God’s gracious dealings, which ought to be
had in remembrance, to His praise, and my own comfort and
encouragement. The death of Mr. Brown, and afterwards of
Mr. Martyn, deprived me of two pillars on whom I leaned
partly for so long a time: and to this hour I feel my
earthly masters to be taken away from me. There is now
none on earth, to whom I look for guidance as to what I
should do in my ministry. For a time this discouraged
me; but the Lord mercifully made my way plain, and his
work here is going on with seeming success. For this work
Abdool Messeeh was raised up, and qualified, and sent of
God. He is eminently humble, teachable, persevering, and
zealous. Two were baptized from the heathen on July 25:
and eight more, with three of their children, on August
25. There are now many catechumens, and upwards of ninety
children in school, at three places. Keeping the journal
of Abdool’s labours, has interrupted my private journal;
though, after all, they are quite distinct. In general,
my mind has been too much occupied in the outward work. I
have lived too little in the habit of ejaculatory prayer;
and contented myself with very little of spirituality
of mind; so that if success had depended on me, it must
utterly have failed. But the spiritual temple grows up ‘not
by might, or by power,’ but by the Spirit of the Lord. Oh
may he carry on his work within, and enable me to grow up
into Christ in all things. I have engaged too largely
in expences, considering the natural claims upon me. The
schools and native christians stand me in not less than
300 Rs. monthly; while building &c. is likely to involve
me in debt. The heart of Mr. B. was, indeed, mercifully
disposed to give _Kuttra_; and help is promised from other
quarters, and I doubt not but the Lord will provide, since,
I think, I seek not my own vain glory, but His worthy
praise and honour. For some days past, I have experienced
a sensible return of the liver complaint. What this may
be the forerunner of, I know not. It would be a painful
trial to cease from labour now, though that may be needful
to try my humility, whilst, Oh what may it prove to my
European flock! Who shall speak to them, or make known the
way of salvation? Lord! direct me in this matter. Enable
me to give myself to meditation and prayer: and grant me
to know and do thy will.... Praised be thy name, who hast
kept me in my purpose respecting coming to India. The love
of souls, more than of wealth, or earthly honour, I trust,
still, through grace, predominates; and may grace reign in
my soul, through righteousness, unto eternal life, through
Jesus Christ.”
It was soon after the date of the preceding extract, that
intelligence reached Agra from England, that it was intended to
publish a memoir of Mr. Martyn; and Mr. Corrie in consequence,
addressed the following letter
TO THE REV. J. SARGENT.
“Agra, Nov. 1. 1813.
“I have very lately learned through Mr. Thomason that
you have undertaken to draw up a life of the Rev. H.
Martyn. It will be of use for you to know that when he
left Cawnpore in 1810 to seek change of air, I was with
him, and persuaded him to leave in my hands a number of
memorandums he was about to destroy. They were sealed
up, but on his death, being opened, they prove to be
Journals of the exercises of his mind from January 1803,
to 1807, inclusive. They seem to me no less worthy of
publication than the Journal of Mr. Brainerd, if more
books of that kind should be judged necessary. Since the
beginning of 1807, Mr. M. favoured me with almost a weekly
letter, in which his various employments and engagements
for the furtherance of the gospel in this country, are
detailed with occasional very interesting remarks.
This correspondence ceased on my being ordered by our
commander-in-chief to assist Mr. M. in the duties of the
station of Cawnpore, when I took up my abode with him from
June till his departure, October 1st. Other letters passed
between us after that time, and it is my intention to
send you copies of all the above correspondence, together
with his private Memorandums. The latter, with copies of
Martyn’s letters from Feb. to July 1807, were sent off
this day to Mr. Thomason in Calcutta, to be forwarded to
England by the first opportunity, and the copies of the
remaining letters shall follow as soon as may be. Of course
I have omitted to copy what seems purely personal: yet
much remains which you will perhaps judge unnecessary for
publication, and will exercise your own judgment on that
head. All the extracts seem to me, however, to cast light
on the progress of missionary work in this land, and may
perhaps be thought interesting to those who take a concern
in Indian affairs. These extracts give so full a view of
Mr. M’s character that nothing remains for me to add. Only
I may say, a more perfect character I never met with, nor
expect to see again on earth. During the four years we
were fellow-labourers in this country, I had no less than
six opportunities of enjoying his company; the last time
for four months together, and under the same roof all
the time; and each opportunity only increased my love and
veneration for him.
“I conclude the above intelligence will plead my excuse for
writing to you without previous introduction, and I was
anxious it should reach you through the nearest channel.
Your brother in Calcutta has told me several times of your
welfare; and during beloved Martyn’s life I used to hear
of you sometimes. Your person, whilst a student at King’s
College, was well known to me, and your character admired,
though I had not steadiness of principle sufficient at that
time to imitate you; and consequently had no pretensions to
an acquaintance with you, though I often greatly desired
it. To that ‘Father in Israel,’ Mr. Simeon, I owe all my
comfort on earth and all my hopes respecting eternity: for
through his instrumentality the seeds of grace, I trust,
were, during my residence at Cambridge, especially during
the latter part of my stay, implanted in my heart, and have
influenced, though alas! unsteadily, my after days.
“From this far country you will however desire other
tidings, if any. The discussions in Parliament respecting
the religious part of the Company’s charter, give me
much pain, as both friends and opposers evidently view
the subject imperfectly. The opposers know full well, or
might know, that if every servant of the Company in India
were a clergyman, so long as we go on as heretofore, it
would not excite an enquiry scarcely from any native;
he would conclude it was the English _caste_, and there
his reflections would end. On the other hand, it seems
premature to connect the conversion of the natives with
an ecclesiastical establishment, for unless our Bishops
should be men, not only of learning and sobriety, but of
zeal, they will never hold out against the discouragements
a residence in this country presents. Indeed, in this work,
a man must engage with the spirit of those words--“Though
the fig-tree should not blossom;” &c. It is not that the
evangelization of India is a hopeless project, or that to
attempt it is attended with political danger; for the
story General Kyd produced in the House of Commons, to
shew the danger of interfering with the natives, is both
erroneously stated and ridiculously applied. The idea of
grave ministers of religion going out to shoot monkeys,
would not have been entertained in any other connexion
but as supplying an objection to Missions. But the young
men were not destroyed by the natives; the elephant on
which they rode took fright at the clamour of lamentation
and displeasure raised by the people on the monkey being
killed, and plunged into a deep place of the river Jumna,
when the Howdah on which they sat getting loose from the
elephant’s back, the young men were drowned. General
Kyd would perhaps say, he had seen Chaplains in India
shooting monkeys, and he should at the same time have
the candor to state, that none of that description made
themselves obnoxious to the natives by their religion, and
consequently there is nothing to fear from an establishment
of that kind. The work of evangelization is however,
going on; the instruction of the natives already bearing
the Christian name, opens a way for wide and lasting
benefit. Ever since my arrival and short acquaintance
with this country, it has appeared that natives will be
the great means of converting their brethren. Mr. Martyn
has done what no native could do, and what had not been
done before,--left an idiomatical and faithful translation
of the New Testament in the Hindoostanee language. This
language is known pretty generally by those tribes also
who do not use it in their usual conversation. This city
is near the Mahratta states, and the resort of people from
all parts of India, who all understand the tenor of this
translation, as has been abundantly proved.”
As illustrative of the importance which Mr. Corrie attached to the
having many schools, it may be mentioned, that about the time
the foregoing letter was written, he had it in contemplation to
obtain leave of absence from Agra, with the view to visit different
stations, and to establish schools wherever it might be practicable.
With reference to such a plan, he writes
TO MR. SHERER.
“I have had it in mind to ask leave of Government, to go
to different stations to institute schools for the Native
christian children. All that would be required would be,
private unlimited leave of absence, with directions to
report or not, as they might think proper. Sir George N.
would, I think, make no objection, if the noble Earl did
not; and if he were put into possession of the real state
of things, I think he would rather encourage. It would be
a peculiar glory on his government to take measures for
bettering the state of the Native christian subjects, as
well as of the other classes of natives; and sure I am
that the way in which I propose to proceed, would excite
no jealousy among the natives, but rather call forth their
esteem for our national character.”
At this time, too, the accounts Mr. C. received of Abdool’s
proceedings at Meerut, (where the latter was on a visit), were of the
most encouraging kind. He was gratified, also, by the intelligence
that Mr. Vetch was at work at Delhi, among the Armenian and
Portuguese Christians there. The opposition to missionary labours at
Agra, had moreover, for the present ceased, whilst the schools were
prospering as much as could reasonably be expected. As however, any
changes among the chaplains would, in all probability, occasion Mr.
C.’s removal from Agra, it became an object of great solicitude to
him that so promising a state of things should not retrograde, for
want of adequate superintendence and pecuniary support; and he, in
consequence, addressed the following communication to the Secretary
of the Church Missionary Society, in England:--
“Agra, E. I. Dec. 31. 1813.
“You are made acquainted through the Rev. Mr. Thomason,
with the labours of Abdool Messeeh, who is engaged as a
Catechist for the Society for Missions to Africa and the
East; and of the success attending them. Since our arrival
at this place in March last, forty-one adults, and fourteen
children of theirs, have been baptized into the faith of
Christ, and all continue to walk in the truth. The prospect
of increasing numbers is very encouraging, and as several
of the converts are men of learning and of some influence,
there seems ground to hope that lasting benefit is intended
by our Almighty and most merciful Father to this place.
“The want of useful books in their own language will,
however, render the Native converts for a long time in need
of European intelligence and firmness. Though the grace of
the gospel be sufficient for their individual salvation,
yet they are not sufficiently acquainted with the history
of mankind, and especially of the Church of Christ, to
enable them to calculate on the probable consequences of
any particular mode of conduct: nor can they for some time
reap the benefits to be derived from the experience of
those who have gone before them in the good way.
“I feel, therefore, anxious to call the attention of the
Society of which you are Secretary, to this part of the
world; and to beg, that, if practicable, a Missionary may
be sent over to take charge of this infant church. The
place of worship and the premises now occupied, should
with pleasure be made over in perpetuity for the use of
the Mission; and I think I may affirm, that the friends
of religion in this country would find sufficient support
for the person whom you may send, without his continuing
burthensome to the Society.
“Among the reasons why a Missionary should be sent to this
country, in preference to any other, I would beg leave
respectfully to suggest two; viz. the teeming population
of India, and the protection of equitable laws, which put
it in the power of a Missionary to do more good with less
personal inconvenience here than in any other heathen
country.
“The objections raised at home to the evangelization of
India, on the score of political danger, are founded in
entire misrepresentation of the subject. It seems not to
have occurred to either friends or foes of the measure,
that there are none among the natives who have the means,
whatever might be their will, of resisting the British
Government. Almost all the ancient reigning families are
reduced to a state of dependence: nor at any time, did
ever the zeal of the Hindoos lead them to any formidable
opposition even to the intolerant and avowedly proselyting
Mahomedans: so that neither do past experience nor
present probabilities oppose any difficulty in the way of
publishing the gospel in India.
“Besides, it might well be expected that reflecting men
should discriminate between a senseless attack upon images,
processions, &c. and the simple inoffensive statement of
Divine truth. The former might well be expected to rouse
every bad passion of the human mind; the latter will
always command respect if not obedience, whilst the same
Divine truth assures us his word shall not return void.
Our method is to state the plain truths of the gospel with
little or no reference to any other system called religion.
By pointing out the Scripture doctrines of man’s fall,
through the transgression of Adam, and his recovery by the
Lord Jesus Christ, which appeals to matters of obvious and
general experience, usually such a sensation is produced as
leads some one or other to examine what foundation he rests
upon; and the result is always, that there is salvation in
none but in God incarnate!
“Permit me also respectfully to solicit the attention of
your Society to the subject of providing ministers from
among the Native converts: for it seems out of the question
ever to expect a sufficient number of regularly-ordained
ministers from England. The Liturgy of our church
translated, has been of singular benefit in this place: and
every circumstance in the case of a church newly gathered
from among the heathen, demonstrates that the order of
our church is that of the primitive Christian churches.
Whatever may be said in favour of the liberty of people
to choose their own ministers, or in favour of extempore
prayer, in a more advanced state of Christian education
and experience, does not apply in our circumstances: and
it follows of course, that a person who should be the
means of planting the gospel in any city or place, remains
the superintendent and umpire in all cases requiring
arrangement. Under this persuasion it would be painful
either to leave a native congregation without a pastor,
or to usurp authority. I would humbly, however, request
advice and help on this head. Abdool Messeeh seems, for
heavenly-mindedness, discretions and zeal, to be worthy
of the ministry: and we are endeavouring to qualify some
promising young Christians in this place for the ministry,
by instructing them in the learned languages of this
country, and in Hebrew: to which we propose adding the
study of Greek, and thus we hope they may one day be found
worthy of Episcopal ordination.
“The Rev. Mr. Thomason will forward this: and I trust
no apology is necessary for endeavouring to draw the
attention of the Society, of which you are Secretary, to
this quarter. The opinion of one who resides on the spot,
and whose personal safety, attachments and interests
are much more involved in the subject than any retired
Indian, may perhaps be considered worthy of attention,
however insignificant the writer may be. I may be also
allowed to express anxiety, that the church to which I
belong may take a conspicuous part in the progressive work
of evangelization now going on in this country; since
she possesses facilities above all other Societies, and
her ordinances are best calculated, in my opinion, to
ensure edification, and that the work should not fail in
after-generations.”
Early in January 1814, Mr. Corrie left Agra on a visit to Delhi;
and was there met by some natives from Meerut, who were desirous of
baptism. One of these was a Moonshee, in the service of Dr. R., and
who, from conversation with Abdool Messeeh, and the reading of the
translated Scriptures, had been convinced that ‘Jesus is the Son of
God.’ Another was a Molwee, a native of Rampoor, who had, in like
manner, been led to expect salvation only through Christ. A third was
an aged Birajee, who possessed great influence among the natives, but
whose faith in the Hindoo and Mahomedan systems had been completely
shaken by the deistical writings of Cuber, a satirical poet, who
lived at Benares. This Birajee had made many enquiries respecting the
Christian religion, and once thought of joining the Romish sect,
but was deterred from doing so by finding that they used images in
their worship. He had ultimately been brought to a knowledge of “the
truth as it is in Jesus,” by the perusal of the New Testament, a
copy of which, in the Nagree, he had lately obtained. For the sake,
therefore, of these and other natives, Mr. Corrie determined on a
visit to Meerut. There he had the satisfaction to find a congregation
of from twenty to thirty Christians, under the direction of Mr.
Bowley,[90] assisted by the Hukeem from Agra; and after due enquiry
and examination, he baptized the Rampoor Molwee and the Birajee,
on Sunday, January 30. On the following day Mr. C. baptized also a
native woman, and returned to Agra early in February.
It may here be mentioned, that the success with which it pleased
God to mark the labours of Mr. Corrie and his friends at Agra, made
that city a place toward which those, not unnaturally, looked for
assistance, who were anxious for the spread of the gospel among the
tribes of Northern India. Mr. C. was therefore, frequently requested
to supply, from among the converts at Agra, scripture-readers, to
be employed at other stations. In answer to an application of that
nature, he writes--
TO CAPTAIN PEEVOR.
“Feb. 3. 1814.
“I have been thinking who I could send you as a reader; but
really fear that none of those at present with me, are fit
for the appointment. It requires some time to make them
acquainted with the Scriptures; and some time for them to
lay aside the old ways of thinking, in which they have been
brought up: so that only one, like yourself, who would bear
with them, rather than expect them to bend in all things
to you, could be intrusted with the care of a very recent
convert. Abdool Messeeh’s nephew is, next to his uncle, the
most deeply humbled of the new converts; and him his uncle
does not wish to part with, at present. I will, however,
when we reach home, write to you further on the subject;
for you must know we left Agra on the 10th of January, and
have been at Delhi and Meerut.”
Yet the quick succession in which first one native and then another
had been added to the church at Agra and elsewhere, was so unusual
a phenomenon in India, that some of the friends of missions seem to
have been apprehensive, lest converts should have been admitted to
baptism, before the sincerity of their faith and repentance had been
sufficiently tested. On that point, therefore, Mr. Corrie writes in
answer
TO THE REV. MR. THOMASON.
“Many kind and cordial thanks for your cautions respecting
baptism. I have in no instance administered [that
sacrament] but where there seemed experience, as well
as knowledge, of the grace of God. Even the youths seem
convinced of sin, and aware of the necessity of avoiding
it. But the further we advance, the more arduous does my
post become. Nothing has occurred to make me doubt the
sincerity of any of the baptized,--but others have tried to
deceive. I wish all the converts could remain with me; but
it is no sin in them that they cannot live without food;
and I cannot maintain them all.”
Mr. Corrie then adds, on the subject of scripture readers:--
“The Hukeem discovers great reluctance to leave, but at the
request of S. for a native Christian, he goes on Thursday
next, and Abdool Messeeh goes with him on a visit. He will
be in as good hands as here: his son is likely to prove
a treasure. He is quite familiar with the Arabic of the
Koran, is very quick of comprehension, needs seldom to have
a lesson repeated, and is devoted to study. His frame of
body is but weakly; and thus devotedness to learning is
accompanied (as is generally the case) with less appearance
of zeal for others. How few, like Martyn, live only that
they may impart knowledge! This youth appears a sincere
convert. He and two others are, henceforth, to have a
lesson daily in Hebrew. In two months he has learned to
construe the English New Testament; and purposes acquiring
also the rudiments of Greek.”
The following extracts from letters written about this time, afford
additional evidence of that caution and godly wisdom, by which Mr.
Corrie’s missionary labours were directed:--
TO J. W. SHERER, ESQ.
“Agra, March 4, 1814.
“I have little to write to you about, except what is
connected with the affairs of our Church here. The number
of converts and present inquirers on all hands, renders
attention to our concerns necessary that ‘the work should
not fail.’ I do not write down the tenth part of the
interesting particulars that come to our ears from Delhi,
Meerut, and the Mahratta country: all which, though, if
considered in respect of individuals, comprehends but a
very insignificant part of the population, yet shews, I
think, that “the report is gone forth,” and enquiry begins
to be made. Labourers also, are, I trust, springing up,
qualified for the work of instruction.... The Rampoor
Molwee seems very disinterested; and is by far the most
clever man we have yet had. The Moonshee, who accompanied
him, is not very superior, but appears sincerely disposed
to impart what he knows; and expresses a wish to go into
the lately-acquired territory, towards the Seiks, where his
family resides. At Delhi, the king’s sons, it is said, have
got a copy of the gospels. Praised be God, nothing actually
wrong has yet appeared in any of the converts, though
it may be supposed that I am sometimes tired with their
complaints and requests.”
TO CAPTAIN PEEVOR.
“Agra, March 20, 1814.
“I have by no means been forgetful of your wishes
respecting a reader, but have not yet been able to
determine anything for you. The success attending the word
is very gratifying and encouraging; but it requires time
to acquire information sufficient to become a teacher of
others; so that I hesitate even to wish the new converts
to leave this [place]: and for another reason also, [viz.]
lest through temptation or unwatchfulness, anything amiss
should appear in them; when you know how the enemy would
triumph. ‘There are your converts!’ would be the cry. ‘So
would we have it!’ But be assured, it is as much my wish as
it can be your’s, to send the light of the gospel to you as
fast as possible.
“I do not know that our plan of schooling is by any means
the most advantageous. It is simply this:--Before nine
o’clock, the children learn by heart, catechism or grammar,
in the way of question and answer. After that Persian; and
after mid-day, English. This school consists of Christian
children.... The natives are so irregular in their habits,
and so entirely negligent of time, at the same time so
ignorant of the advantages of regularity, and improvement
of time, that they fly off if too much troubled on the
subject. In this work I am often reminded of that passage,
‘Ye have need of patience, that having done the will of
God, ye may receive the promises.’ May we be followers
of them, who, through faith and _patience_, inherit
the promises! Faith we acknowledge [to be] a heavenly
principle, but often look for patience in ourselves; which,
alas, is no more of ourselves than faith.”
Within a short time of the date of this letter to Captain Peevor, the
fall of two of the baptized from “their stedfastness,” occasioned Mr.
Corrie some distress, although his knowledge of the native character
had prepared him, as has been seen, to expect that offences would
sooner or later come. As regarded his own experience, however, all
outward trials and perplexities only seem to have led him to depend
more simply on the divine aid. Thus on the 10th of April 1814,
(Easter-day) Mr. C. writes:--
“To-day I have completed my 37th year. An eventful year
the last has been, from the spiritual enlargement of the
Church, both among white and black. Many trials, too,
have sprung up from the same cause; and often I am at
my wits’ end. I find all creatures, in themselves, but
miserable comforters; and I have, at times, a deep, deep
feeling of the disorder and misery introduced by sin; of
the strange perverseness and blindness of my own nature in
particular, and of human nature in general. My own folly
and perverseness appears, in the preference of outward
labour and bodily exercise to spiritual obedience, and
mental discipline. Yet, at times, I have stronger views
than I ever had before, of the excellence of the Divine
nature, and the blessedness of knowing, and being with God.
I trust my heart is not weary of this work, though often
groaning in it. God has raised pecuniary help, but the
responsibility attached to it makes me sometimes wish to
decline it. Mr. B. is coming to help in this work, which I
should rejoice in: and the Molwee, from Rampoor, promises
to be a ‘burning and a shining light.’ My dear wife grows
in union of heart and labour with me; and, on the whole, I
have nothing to regret but my own hardness of heart, whilst
I would set up an ‘Ebenezer’ to my covenant God! Amen.”
It was at this time that Mr. Corrie, at the suggestion of Mr.
Thomason, addressed a letter to the committee of the Church
Missionary Society in Calcutta, on the subject of missionary
schoolmasters. In that communication he observed:--
“Agra, April 6, 1814.
“The circumstance lately come to our knowledge respecting
the provisions in the Honourable Company’s new charter,
for affording religious instruction to our fellow subjects
in this country, leads me to submit the following
considerations to your notice, to be forwarded [to
England,] if you approve, for the consideration of the
Church Missionary Society.
“The state of those descendants of Europeans, and others
professing Christianity, at the different European
stations, has always appeared to me worthy of attention,
both as it respects themselves, and as a medium through
which the natives in general might be approached, with
the greatest success. There are many persons of the above
description at Berhampore, Monghyr, Bagulpore, Patna,
Dinapore, Buxar, Benares, Chunar, Allahabad, Cawnpore,
Agra, Delhi, Meerut, and other inferior stations.
“At each of these places, a schoolmaster might be placed
with great advantage. His ostensible, and indeed first
duty, should be to educate Christian children, and to
conduct public worship for native christians. The Divine
blessing would, doubtless, attend the education of these
children; and some of them would be led to choose the work
of instruction; and would go forth among the natives, with
tenfold advantage over any European missionary. As these
people are in general very poor, the schoolmaster must
be supplied with a maintenance, and, together with the
christian children, should give instruction in English
to as many children as he could attend to. The Native
christian children might learn the principles of religion
in Hindoostanee; and be farther instructed in the language
of the country, by means of native instructors, under the
superintendance of the European master; whilst the latter
would instruct them in English, and thus open to them the
stores of European learning. Many of the natives would
rejoice in an opportunity of having their children taught
English, _gratis_; and the necessary intercourse with a
schoolmaster, for this purpose, tends greatly to remove
prejudice, and to prepare the mind for the reception
of Divine truth. At each of the above stations, a way
appears to be prepared for the propagation of the gospel;
and a soil made ready, as it were, to receive the seed of
christian instruction, the fruits of which would spread
through the land.
“The modes of instruction used by our Church are, also,
exactly suited to the state of the people professing
christianity at these places; and they are usually as
anxious for the prayer-book, (translated) as for the New
Testament. If our Society could but supply labourers for
this field, doubtless, on a proper representation of the
subject, government would readily permit them to proceed
hither.
“Their Christian subjects have a claim upon government for
such permission, to say the least: and in this way, part
of their subjects would become attached [to them] no less
from duty, than from interest. The professedly Christian
part of the natives, are as little attached to us as any
other; a sincere lover of his country cannot but wish that
this portion of the population, at least, should be brought
to feel common interest with us. Our civil Institutions
have furnished much new information to the natives, on the
subject of moral right and wrong; and from the increase of
respectability, of late years, in the Honourable Company’s
servants, as well as from the growth of real piety among
them, much religious knowledge is gone abroad; add to this,
also, the considerable distribution of translations of the
Scriptures, in various languages, of late years. From all
this, an attentive observer cannot but conclude, that as
the subject of civil liberty becomes better understood by
the natives, more political danger is to be apprehended
from this quarter; unless it be counteracted by those
motives to contentment, and obedience to the “powers
that be,” which the gospel alone supplies, than from any
temperate attempts at evangelization. Of these attempts,
the plan of schoolmasters, such as our society could
approve at the different stations, as above suggested,
seems to me the least objectionable, and to imply no cause
of irritation whatever in the natives. Whilst there is
every ground, from reason and Scripture, to expect that the
blessing of God would attend endeavours of this kind.”
As, also, the government of Lord Moira then professed to have in
contemplation some scheme for the education of the natives of
India at large, Mr. Corrie thought it his duty to write to Sir
George Nugent, to request that the Native christians might not be
overlooked. With reference to that important matter he observes in a
letter
TO J. W. SHERER, ESQ.
“April 21, 1814.
“I fear lest the school-plan proposed [by government]
should swallow up all the funds government can spare, in
mere literary objects, and the gospel be left still to
depend on the charity of God’s people. There is nothing in
Arabic or Sanscrit, as at present studied in India, that
can enlarge the mind or prepare it for the gospel: so that
if Christians also are not to be educated, we shall be just
where we were.”
But whilst Mr. Corrie was thus busily occupied with plans for the
extension and perpetuating of divine truth, his health had again
begun to decline; for in writing to his brother-in-law, he concludes
some observations on the state of religion at Agra, with the
remarks:--
“The care of these things tends greatly to increase the
inflammation in my side, which is as bad as ever it was at
Cawnpore, though I trust it will, as hitherto, give way to
medicine.”
In this expectation, however, Mr. C. was disappointed. His illness
so increased upon him, that early in July 1814, a voyage to sea was
decided upon, as the only means likely to prolong his life. In the
letters which Mr. C. wrote to his friends about this time, he speaks
of himself as being greatly tried at the thought of having “to leave
a variety of hopeful prospects and persons, without knowing how they
would terminate;” and in his Journal observes:--
“July 31, 1814. Having been recommended by the medical
men to go to England for the recovery of my health,
application has been made for leave [to do so.] My mind is,
in consequence, much occupied by the subject. Sometimes it
is suggested that I am weary of the work, and wish to run
away from the difficulties which the various tempers, and
wants of the people impose upon me. But certain it is that
my frame is so shattered that these difficulties agitate me
more than can be conceived, and so as to prevent my gaining
strength. On the other hand, I think the horror I feel at
the sea-voyage, with the expence and trouble attending it,
would prevent my undertaking it from mere self-pleasing
motives. I feel, at the same time, so little ability to
benefit the cause of missions at home, that I see no good,
in that view, likely to arise from the journey. Only a wish
to recover strength to serve God in newness of life, I
think, is uppermost, though many base and foolish thoughts
intrude themselves.”
Before, however, taking his departure from Agra, Mr. Corrie
administered the Lord’s Supper to fifty-nine native communicants, and
on the next day (Aug. 18th.) he committed the congregation to the
care of Mr. Bowley and Abdool Messeeh, “amid many tears on the part
of the new converts, and much sorrow on his own.” Respecting that
season of interest and solemnity, Mr. C. writes:--
“The will of the Lord is to be acknowledged in my
departure, no less than in my arrival at this station.
During the preceding sixteen months, seventy-one natives
have received baptism, of whom about fifty are adults;
about half of them Mahomedans, and the other half Hindoos.
Of these, one has been expelled, six have apostatized,
four are gone to their friends, and are, we hope, holding
fast their profession; and others are occupying different
stations, as readers and Catechists: several catechumens
remain to be further proved. I would remark, that exactly
in opposition to the popular opinion among Europeans in
India, the more learned converts, and those who had been
Fakeers, caused us the most anxiety and trouble. In this,
as in other respects, the Lord’s ways are not as man’s
ways; and his gospel will make its way in this country, as
usual, first among the poor and least regarded of mankind.”
It remains only to remark, that as the preceding pages, in connection
with the published Journal of Abdool Messeeh, make it appear, that
the moral results of Mr. Corrie’s short residence at Agra were
neither few nor unimportant; so, it is believed, that the following
observations addressed by him, soon after leaving Agra, to a friend
desirous of information respecting the natives of India, will shew,
that his labours had not been prompted by a blind or indiscriminating
zeal, but were regulated by the enlightened convictions, and feeling
heart, of a Christian philosopher.
“The population of India consists of Mahomedans and
Hindoos; though the majority of them are Hindoos. The
common people of both classes, are much alike in habits,
and superstitions. There is little that is social in the
general religious worship of either Mahomedans, or Hindoos;
except at certain festivals, when they resort in crowds to
the place of assembly; and their respective processions are
celebrated in much the same noisy and unmeaning manner.
“In different parts of the country there are Durgahs, or
tombs of eminent Mahomedans deceased; which are endowed
with lands, for the support of persons to read the Koran
at them. This is supposed to have a happy effect on the
state of the deceased. At these places, an anniversary
is generally observed, which is attended as a fair, by
the people, no less than to make offerings at the shrine.
There are certain idol temples, also, by making pilgrimages
to which, Hindoos think they benefit deceased ancestors,
and forward their own future happiness. At these tombs
and temples, the priests entertain disciples, who are
instructed in their respective creeds.
“Except at such places, the generality of Mahomedans
observe the times of daily prayer according to their
inclination, wherever they happen to be. In large Mahomedan
towns, indeed, a few assemble at the Mosques on Fridays: at
Agra, the number, (except on festivals,) was usually six.
The Hindoos, also, make their offerings at the idol-temple,
at the time most convenient to themselves. So that there is
no general appearance of religious observances among them,
except at the festivals; when the whole country wears
the appearance of a mountebank-show. On these occasions,
a portion of time is given to hear the history of the
prophet, or god, connected with the occasion; and rich
individuals unite to pay a pundit, or learned Hindoo, who
reads to them, usually in the evening, portions of their
books, in a chaunting tone of voice, and explains sentence
by sentence, to the audience, as he goes on. By such means
the Mahomedans, especially the higher classes of them, are
acquainted with the principal names in the Old and New
Testaments, and with some particulars of their history;
with the exceedingly gross intermixtures which are to be
found in the Koran. The Hindoo books, also, contain some
stories derived from the books of Moses, or from ancient
tradition, mixed with much fable. These facts, on which all
agree, serve as points on which a Christian may engage them
in conversation, and from which by rational deduction, he
may prove them in error; whilst the Holy Ghost alone can
convert them to the acknowledgment of the truth.
“The general habits of both Mahomedans and Hindoos greatly
assimilate. They alike bathe their bodies, under the
idea of rendering themselves more holy in the sight of
the Deity; they alike observe the distinction of caste,
and avoid eating with certain classes of men; they alike
revere Fakeers, or religious mendicants; they alike pay
adoration to the rising or setting sun, the new moon, and
to recently-lighted lamps; and they alike implore, in their
prayers, the intercession of deceased persons, reputed
holy; and observe times and seasons, accounted lucky or
unlucky. They all believe in ghosts and apparitions, and
the active agency of evil spirits. To guard against their
influence, they wear charms: and depend on the aid of
some particular patron god or saint. The more religious
enrol themselves as the disciples of some renowned holy
man: and in sickness or under any calamity, or with a view
to obtain some desired object, they multiply charms, or
increase their offerings, at the tomb or temple: make
vows, or offer in sacrifice a goat or a fowl, sometimes
a buffalo: and on the day the Mahomedans commemorate
Abraham’s offering up his son, a camel is sacrificed,
the flesh of which is eagerly sought after as holy meat.
Hence the arguments used by Abdool Messeeh, respecting
the necessity of inward purity. The insufficiency of any
mediator, but one that is Divine: the doctrine of the
atonement by the sacrifice of Immanuel: the happiness of
having an Almighty friend, patron, and protector; and
being under the teaching and guidance of the Holy and good
Spirit; were equally applicable to Hindoos and Mahomedans;
and his instructions proved equally attractive to both
descriptions of people.... The difficulties in the way of
improving every class of native Indians, are greater than
any one can suppose who has not been acquainted with them.
They are not, however, of a nature to demand great bodily
exertion or much severe privation. They arise from causes
which require a common measure of understanding; and an
intimate acquaintance with human nature, as described in
holy Scripture.
“Persons whose intercourse with the natives relates merely
to temporal concerns, can have little idea of their
peculiar habits and prejudices. It is thus that I account
for the very incorrect reports respecting the religious
state of the natives of India, and which have been
published in England by some who resided years among them.
I have even known men of real piety, whose situations led
them to much intercourse with the natives, for mercantile
and other temporal purposes, express it as their opinion
that nothing less than a miraculous interposition could
convert them to Christianity. I account for this from
the circumstance, that they find such a disposition to
chicanery and imposition, in the natives, as requires the
exercise of a degree of authority and even of severity,
in men dealing with them, which is unknown in England....
From having lived always under an absolute, military
despotism, the natives of India, beside that natural
propensity to selfishness, which in them is uncontrolled,
are cautious how they offend their superiors; and such
they consider Europeans of almost every rank. They must
have had much proof of the forbearance and gentleness of a
white man, before they will ask questions on any subject,
further than he appears disposed to answer; and they will
be cautious how they answer to his questions, lest they
should unintentionally offend.... This servile spirit does
not give place entirely, even on conversion. It renders
much patience and tenderness necessary in dealing with
new converts, no less than with the unconverted. They
have very little idea of an option being allowed them
in things indifferent; and will often appear hesitating
and indecisive, when their only fear is offending their
superiors. So that the impossibility of benefitting, or
improving the moral state of the different classes of
[native] Christians, is asserted by many of the British,
equally with the impossibility of the conversion of the
Heathen.”
[85] The youth of European descent so often mentioned in
Mr. Corrie’s correspondence. He accepted a clerkship
of some kind in the Company’s service, in preference
to becoming a missionary.
[86] Native judge.
[87] In a letter addressed about this time to the
correspondents in Calcutta of the Society for
Missions to Africa and the East, Mr. C. recommends
them ‘to advise with the society, as to the
ordination of native ministers, without which,’
he adds, ‘the Sacraments cannot be regularly
administered, nor any permanency looked for in this
work.’
[88] A native physician.
[89] The Bigoh or Bigga is less than an English acre.
[90] Who afterwards became so well known as a devoted and
eminently useful Missionary Clergyman.
CHAPTER XII.
VOYAGE TO ENGLAND.
It was on the 18th of August 1814, that Mr. Corrie left Agra. On
his way to Calcutta he paid visits to his friends at the different
stations on the river, more especially at Chunar and Benares, the
scene of his earliest ministrations in India. Whilst at the latter
place, he received intelligence that Mr. Bowley and Abdool Messeeh
were so discouraged by some difficulties that occurred soon after his
departure from Agra, that both “were ready to desist from the work
of the Lord.” This occasioned great sorrow and anxiety to Mr. C.,
inasmuch as he not only anticipated the breaking up of the native
congregation which he had been mainly instrumental in gathering
around him; but, also, that it might afford matter for triumph to the
enemies of missions. With reference to this subject, Mr. C. observed
in a letter
TO MR. SHERER.
“If Abdool should give up in discouragement, my plans would
be much set aside. But ‘Jehovah Jireh,’ must be my motto.
This perplexity brings me often to my knees, and therefore
I hope will work for my good. An expression of Mr. Brown,
in our last intercourse, often occurs to me:--‘Instead of
praying always and not fainting, we faint always and never
pray, till we find ourselves in a strait.’”
On reaching Calcutta, Mr. Corrie found that all his medical friends
concurred in the opinion that a sea-voyage was absolutely necessary
to eradicate his disorder; but as his wife’s expected confinement
did not allow of his immediate embarkation, Mr. C. employed himself
during his stay at Calcutta, in setting on foot a school for native
christian schoolmasters. He had an opportunity too, of becoming
acquainted with Bishop Middleton, who had then recently arrived in
India, and of submitting to the consideration of that prelate, many
circumstances connected with the state of religion in that country.
On the 1st January 1815, Mr. and Mrs. Corrie went on board the H. C.
ship Europe, with the intention of proceeding, in the first instance,
to the Cape of Good Hope. But on arriving at the Cape, Mr. Corrie
was recommended to proceed to England for the benefit of the colder
climate; and with this advice he considered it his duty to comply. In
a letter to Mr. Sherer, dated from Cape Town, March 29, 1815, Mr. C.
relates:--
“This morning I have written to the Adjutant General,
enclosing a medical certificate of the necessity for my
going on. Our own Surgeon N. an old practitioner here, Dr.
H. and Dr. S. the garrison-surgeon, concur in opinion, and
without hesitation on the subject. I ought, I believe, to
consider this as the voice of Providence, and to acquiesce
in it, as I hope I do. But the whole of this dispensation
has proved the greatest trial I ever met with. I cannot
see my way at all in it; and I go on, driven, as it were,
by circumstances. I foresee innumerable difficulties
before me, without one certainty of good to follow, and
utterly despair of profiting myself or others in England.
I am called to walk by faith more than ever: sense is all
opposed.”
Shortly after the date of this letter, Mr. and Mrs. Corrie sailed
from the Cape for England, and after a prosperous voyage, landed at
Southampton on the 22nd June. Here Mr. C. was made acquainted for the
first time, with the publication of the Journal of Abdool Messeeh,
and the interest excited by it. He heard also, with sorrow, of the
death of Dr. Buchanan. On reaching London he was visited by several
of those friends who interested themselves with the progress of the
gospel among the Hindoos; and at an early day attended a meeting of
the Committee of the Society for Missions to Africa and the East, to
communicate to them information on missionary subjects. He was, also,
invited to attend a Committee of the London Missionary Society, to
answer enquiries respecting their prospects in India. On all these
occasions Mr. C. endeavoured to shew, that from the co-operation of
many pious individuals among the English in India; from the readiness
with which children were sent to school whenever opportunity was
afforded, and from the eagerness with which translations of the
Scriptures were received by many among the natives, there appeared
to be fair prospects of good being done among them. He pressed
upon his friends at the same time, the fact, that but little or
nothing had yet been effected in India, for want of a sufficiency
of labourers, and that nothing would be done without them; that
wherever missionaries thoroughly acquainted with the language of the
country had resided, they found plenty to do, and that though few of
the natives of India in comparison with the multitude, shewed any
concern for religion, still the number of such as did so, exceeded
the opportunities of instruction.
It was a gratifying circumstance to Mr. C. to observe, from the
eagerness with which all persons with whom he conversed, enquired
after the progress of missions among the heathen, that there had
been a great increase of zeal for the spread of divine truth, as
compared with the state of religious feeling at the time he left
England in 1806. He expressed himself, also, agreeably surprised to
find that the increased regard for sacred things which he observed
in London, was not less visible in his native village and county; in
the more orderly observance of the Sabbath, and in the attention that
was given by the gentry and clergy to the education of the poor, to
Sunday schools, and to the support of different religious societies.
On the other hand his affectionate nature was afflicted by hearing of
the death of neighbours and friends; by learning that some with whom
he had formerly “walked in the house of God as friends,” had turned
aside from the simplicity of the gospel; and by having to witness
the many other changes which the lapse of years never fails to bring
about in families and localities. Deep therefore were the emotions
called forth both in preacher and hearers, when, for the first time
after his return from India, Mr. Corrie occupied his father’s pulpit,
and urged his surviving neighbours to use the numberless changes and
trials and deaths, that had occurred since he last addressed them, as
a reason for increased anxiety to secure to themselves an enduring
inheritance.[91]
No sooner, however, had Mr. C. somewhat recruited his health, than he
visited his friends, in different parts of England; taking occasion
to plead the cause of missions, both from the pulpit and at public
meetings, as opportunities occurred. Such portions of his time,
also, as were not thus occupied, he devoted to a revision of the
Liturgy in Hindoostanee. His purpose was, if practicable, to carry
out with him to India, a reprint of that important translation, for
the use of the native Christians.
In the spring of 1816, Mr. Corrie was engaged to preach the
anniversary sermon for the Church Missionary Society in London. With
reference to that circumstance he wrote
TO J. W. SHERER, ESQ.
“I am appointed to preach that sermon, which I would
gladly have avoided: but it was said, ‘That many would
be discouraged if I held back; for that the idea would
be, that the subject [of missions] was not considered so
important by us in India, as it has been represented here.’
I therefore consented, leaving the issue to God.”
Before preaching the sermon, however, Mr. Corrie availed himself of
Mr. Simeon’s judgment and experience; and in transmitting a copy of
the manuscript to that honoured friend, he observed:--
“I am deeply sensible of its defects. Being anxious to
introduce a number of facts, not, as I think, sufficiently
known, there is too little Scripture quotation; and I feel
it to be wanting in a devotional spirit, though I hope the
relation may occasion a feeling of compassion, and excite
to exertion in behalf of the heathen.”
This hope seems, in some measure, to have been realized, for the
accounts given at the time, state that this sermon, which was
preached on the 30th of April, and grounded on Isaiah xliv. 20,
awakened peculiar interest.[92] As, also, it embodies Mr. Corrie’s
convictions respecting the moral condition and responsibilities of
the heathen, and developes the means which his experience led him
to regard as best calculated to rescue the Hindoo from debasing
superstitions; a brief abstract of the sermon cannot well be omitted.
Let it be observed, then, that Mr. Corrie purposed in the first
instance
“Fairly to meet the objections made against missionary
efforts, as if the present state of the heathen were
unavoidable--as if they were scarcely accountable for their
errors,--and our solicitude on their behalf were therefore
superfluous.”
To meet objections of this kind, he goes on to trace the origin of
all false religion, and in this, observes that
“Intercourse with heathen nations had inclined him to the
opinion, that the original revelation made to our first
parents after their fall, is the ground of all the worship
offered up throughout the world. That the dispensations
of God to Noah and to the Church before him, must have
been known to the family of Noah, and would be remembered
by his immediate descendants; and carried by them into
the different countries, whither they were afterwards
scattered. Hence, it was, he apprehended, that the custom
proceeded, of offering sacrifices in worship, by the
heathen tribes of every description, as the only means
of pacifying the Evil Spirit; who, according to their
apprehension of him, is going about seeking whom he may
devour.
“But there are many circumstances in the state of the
idolatrous nations of the east, that discover a still later
acquaintance with Divine revelation, than the time of Noah.
Many coincidences in the fabulous histories of the Hindoos
with the writings of the Old and New Testament, indicate
that the forefathers of that race were not altogether
ignorant of the subsequent circumstances of the church of
God. Their present deplorable ignorance and error, cannot
therefore, be said to arise from any appointment of the
Almighty; but from their wilful neglect of those notices of
his will with which they were originally favoured. The sins
of the fathers are thus, in an especial manner, visited
upon their children. The neglect of parental instruction,
by a just connection between guilt and punishment,
involves their posterity in ignorance, which is the
parent of superstition, and the fruitful source of their
miseries and their crimes. This view of the subject ought,
therefore, to be kept distinctly in mind; that we may not
charge God foolishly with being, in any other way than
by the instituted order of connection between cause and
effect, the author of that blindness of mind, and hardness
of heart, which excludes the heathen from the divine
favour. The declaration of God, by the prophet Hosea,
respecting Israel, is true also of the heathen, though in a
subordinate degree: ‘_Thou hast destroyed thyself_.’
“These observations are in a particular manner applicable
to the idolatrous nations of India. In their present
circumstances, viewed by the light of revelation, they
evidently appear ‘without God and without hope in the
world;’ not only as they are without Christ, but as their
own religious views and feelings render them totally
incapable of enjoying God, or of participating in the
happiness of the heavenly state.”
Then after reciting many of the superstitious practices of the
heathen, and shewing that the efficacy of any religious rite which
they might perform, was not regarded by them as being, in any moral
sense, dependent on the state of mind in the worshippers; whilst on
the other hand their idea of sin, being connected with the neglect
of ceremonial observances, and not with moral delinquencies,--they
allowed themselves in all kinds of sensual indulgences, without any
compunctions of conscience or feelings of shame; Mr. Corrie proceeded
to observe:--
“How then can we avoid the conclusion, that the religious
views and feelings even, of these miserable men, do, in the
very nature of things, exclude them from the approbation
of God, and incapacitate them for the enjoyments of the
heavenly state? It is impossible that a sinner, going out
of this world, in expectation of any thing corresponding
with earthly honours, amusements or enjoyments, should
not be met by disappointment and shame. It is impossible,
that a soul utterly ignorant of holy, spiritual, and
intellectual enjoyments, should find any place among
‘the general assembly and church of the first-born; the
innumerable company of angels, and the spirits of just
men made perfect.’ Here, therefore, the christian takes
his firm stand against all who oppose missionary efforts.
The heathen, not only according to the unerring word of
God, but by the evidence of facts, are in a perishing
condition. Without Christ, they cannot be saved. ‘He that
hath the Son, hath life; and he that hath not the Son of
God, hath not life.’ And myriads of these immortal spirits
are passing into eternity, whose state and dispositions
prove them to be utterly alienated from the favour of God,
destitute of spiritual life, and fatally incapacitated for
the enjoyments of a better world. For without dispositions
suited to the enjoyments of the heavenly state, they could
no more comprehend the happiness arising from them, even
if admitted to a participation of heaven, than a brute can
enjoy the pleasures of reason. And unless this be kept in
mind, it can scarcely be hoped, that a due measure of zeal
for the salvation of the heathen will be maintained among
us.”
Mr. Corrie then went on to give his reasons for regarding (1st.)
The distribution of the Scriptures in different heathen languages;
(2nd.) The establishing of Missions; and (3rd.) The education of
youth; as being among the most likely means, under the Divine favour,
to further the rescue of the heathen from their perilous condition;
and he concluded by earnestly exhorting his hearers to do all in
their power to aid in a work so pressing, and involving such fearful
responsibilities.
There seems to be no doubt but that Mr. C.’s Sermon on this, as his
addresses on other occasions, whilst conveying to the religious
portion of the community, a more accurate conception of the moral
condition of the heathen world, served also to deepen the convictions
of many, that it is a primary Christian duty to be unwearied in our
efforts to bring the heathen “out of darkness into” God’s “marvellous
light.” It was plain also, from his letters and communications
with friends, that this awakened interest on behalf of missions,
acted very beneficially on his own mind. His experience whilst in
India had been such, that he had to bear up not only against the
ordinary difficulties inseparable from the missionary life, but
also against the hostility of the government, the indifference of
his fellow-countrymen in India, and the misgivings of even good
men, as to the possibility of converting the heathen. He had,
moreover, in a great measure, to maintain schools and teachers, and
scripture-readers, out of such resources as his own income and the
occasional contributions of a few Christian friends might supply. But
his residence in England had brought to his knowledge the encouraging
fact, that there were thousands in his native country, who had
become earnestly desirous of promoting the best interests of their
fellow-subjects in India. With reference to this circumstance, Mr.
Corrie had occasion to remark:--
“I was frequently favoured to witness the lively interest
expressed, by persons in all ranks of life, with regard to
the state of the heathen. The bare mention of some of the
cruelties and superstitions we daily witness, drew forth
tears of commiseration. The news of a single soul turned
from heathen darkness to the light of the gospel, drew
forth bursts of praise and thanksgiving to the God of all
grace and mercy. Nor were these empty expressions only; for
the abundant contributions throughout Britain, for carrying
on the work of Missions, proved that multitudes were
sincere in those expressions of interest in the cause.”
When, therefore, after a residence of nearly two years in England,
Mr. Corrie prepared to return to his former scene of labour, he
carried with him both a deeper impression of the importance of the
work in which he had been so long engaged, and also, the cheering
consciousness that in such difficulties as might hereafter occur
in his missionary career, he would be accompanied by the prayers
and sympathies of thousands. Nor could he overlook that additional
encouragement to exertion, which had recently been supplied by
the kind and public manner, in which his labours at Agra had been
commended by the Bishop of Calcutta.[93]
It may be also here mentioned, that although the frequent public
services in which Mr. Corrie engaged, had not allowed him repose
sufficient to recruit his health so effectually as could have been
desired, yet he was unwilling to let pass any opportunity that
occurred to promote the cause of missions. Within a few days,
therefore, of his departure from England, he agreed to attend a
meeting of the Committee of the Church Missionary Society in London,
for the purpose of addressing two missionaries who were about to
proceed to India; and the next day he preached a farewell sermon at
the church of St. Mary Woolnoth.
On the 14th of April 1817, Mr. Corrie embarked on board the Carnatic,
Indiaman, with his wife and infant daughter, and the same day sailed
from the Downs. There were on board the Carnatic, besides his own
family and those of the two missionaries above mentioned, upwards of
forty passengers, and a detachment of soldiers. “We have about three
hundred souls on board,” observes Mr. C. in a letter to his father,
“but how to set about attempting their good, it is difficult to say.”
As regarded himself, Mr. C. added:--
“A solemn, but not a painful feeling, sometimes fills my
mind on recollecting my father’s house, and the distant
prospect of again beholding it; but the consideration of
the ‘house not made with hands,’ quiets every anxiety,
and the sure and certain hope of meeting there may well
reconcile us to temporary separation. I have had many
thoughts of late, about the variety of religious divisions
in England, and see clearly, that most of them arise from
excess of spiritual advantages; and thus the means intended
for their good, become to many an ‘occasion of falling.’
No view of religion but what affects the heart, temper,
and life, is of any avail for eternity. The great facts of
the Trinity in Unity, the incarnation and vicarious death
of the Son of God, the promise of the Holy Ghost, all
these remain true and certain, though all men should deny
them. The influence they have, therefore, upon my heart
and life, is the great thing I have to attend to. If I do
so understand and feel these truths, as to engage me in
private, and influence me in public, the end for which they
were revealed is effected in me; and I shall be led by them
to the issue they promise: otherwise they serve no good
purpose to me.”
On approaching Madeira he again wrote to his father:--
“You will be glad to hear that we have proceeded thus far
in safety.... Our ship is in all respects most comfortable,
so that in all things relating to our voyage, we, as yet,
have only cause for thankfulness. I hope we may be carried
to our desired haven in peace, and that you will hear of
our continued welfare in that far country; and that we
may yet again see each other in the body, to recount new
mercies, and to excite to renewed praises. My mind is kept
in perfect peace; and I am enabled to keep the object of my
calling steadily in view. Less of determination, as to what
I shall do, than on my first going to India, but I trust a
full determination to do what my hand findeth to do, in its
time and season.”
In a private memorandum, Mr. C. remarks:--
“My mind is, I think, more resolutely and deliberately
set upon the work of the ministry in India; more disposed
to spend and to be spent in that service; and to glory in
it. I am in danger from the reasonableness and propriety
that appear to me in so doing: for though it is indeed a
reasonable thing, to offer body, soul and spirit to the
Lord’s service, yet reason cannot enable me to do it. The
quickening grace of the Holy Spirit can alone keep the soul
alive to God. The experience of the Saviour’s love alone,
constrains dull nature, even when regenerated, to activity
in saving souls. O for more experience of a Saviour’s love!
“May 10th. During the past week, I have had much thought
of life, as a state of endurance, rather than enjoyment.
We endure a ship in order to go to India: a cabin, in
order to attain to a house: medicine, in order to health:
the society on board, because we cannot get away: the
inmates, in hopes of doing them good. In the view of these
circumstances, Oh! how great does the goodness of God
appear, in His long suffering and patience! May it lead me
to a more entire repentance.
“August 3rd, 1817. Came to anchor in Madras roads, at
nine o’clock A. M. Our voyage has been very favourable,
in respect to weather and speed. At sea, off the Cape,
heard by a vessel, from Bengal, of the death of Mr.
Myers:[94] this has proved a severe trial to us; but the
certainty that he died in the Lord, prevented us sorrowing
immoderately. Thus the Lord is mindful of us, and lays no
heavier burden on us than we can bear.”
The Carnatic reached Madras early in August, and remained there for
ten days or a fortnight. During that period Mr. Corrie and his family
were the guests of his kind friend, the Rev. Marmaduke Thompson. In a
letter written to his brother from Madras, Mr. C. informs him that
“There is a growing respect for religion in this place.
Indeed, there are many instances of serious religion
throughout the Presidency, both among the Civil and
Military servants of the Company. The Chaplains have
entered into a regular communication with each other in
connection with the Committee of the Church Missionary
Society, and at some stations things seem wonderfully
prepared for them. At one station where Mr. Spring is,
[Tellicherry], he found that through a native Christian,
whom God had stirred up to read the Scriptures to his
neighbours, thirteen of the heathen were anxious to be
baptized, some of whom have accordingly been baptized. We
hear too, that near Delhi, a company of about five hundred
people had collected to converse on the subject of the
Christian Scriptures, which had been circulated among them,
and that they had resolved to be Christians; although they
professed an unwillingness to associate with the English,
on account of their eating all kinds of food. I hope they
will learn the ways of God more perfectly.”
The Carnatic sailed from Madras on the 20th of August, and arrived at
Calcutta by the end of that month.
[91] Mr. Corrie’s text on the occasion alluded to, was 1
John ii. 17.
[92] See Missionary Register for 1816, p. 185.
[93] See Bishop Middleton’s Sermons and Charges, p. 197.
[94] Mrs. Corrie’s father.
CHAPTER XIII.
RETURN TO CALCUTTA.
Although Mr. Corrie, at the time he landed in India, was one of the
Senior chaplains in Bengal, and on that account had a claim to reside
in Calcutta, yet as a junior chaplain had been appointed to the
Presidency during Mr. C.’s absence from the country, it was decided
that the latter should proceed to one of the out-stations, until a
vacancy should again occur in Calcutta. To Mr. C. was accordingly
assigned the chaplaincy at Benares. Before, however, he proceeded
to that station, he addressed himself to the work of missions; the
natives as usual flocking around him. In reference to that object, he
writes to his brother:--
“Calcutta, Sep. 22. 1817.
“I find a great progress in public opinion respecting
the spread of the gospel. A Diocesan Committee,[95] and
School-Book Society,[96] and Hindoo College,[97] are
formed; in addition to the Bible Society, and Church
Missionary Committee, before existing; considerable
exertions, also are making to enlarge the Free School,[98]
which now boards, clothes and educates upwards of two
hundred children. But notwithstanding all these favourable
appearances, vital religion has even more than ever to
struggle with; a form of godliness without the power of
it; a scheme of doctrine approaching to the truth, but
still not the truth itself, is the fashion of the day. True
religion does however make way, though it ‘cometh not with
observation.’”
On Sunday, 12th of October, Mr. Corrie preached a sermon at the Old
Church in Calcutta, on behalf of the Church Missionary Society. This
seems to have been the first discourse delivered from the pulpit
of the Established Church in India, with a professedly missionary
object;[99] and was on that account not without its effect. After the
service, a native-convert was baptized by the name of Fuez Messeeh.
This person had come from Bareilly to Calcutta, and had been for
several months under Christian instruction. The account which he gave
of himself to Mr. Corrie was, that at the age of eighteen, being
disgusted with the idolatry of the Hindoos, he became a Mahomedan,
and lived so strict a life as to gain many disciples by his reputed
sanctity. That finding no peace of mind amid the practice of all
kinds of austerities; and having, in the meanwhile, heard much of
the gospel, he contrived to obtain a copy of Martyn’s Hindoostanee
New Testament; that he read it, and was led “to know and feel that
there is none other name under heaven, given among men, whereby he
must be saved, but only the name of our Lord Jesus Christ.”
It was on the evening of Nov. 17, 1817, that Mr. Corrie left Calcutta
for Benares. The following are extracts from his Journal at this
time:--
“We have in company, Abdullah, baptized in England; Fuez
Messeeh, baptized in Calcutta; Noor Messeeh, baptized
at Agra; a Christian Khidmutgar,[100] baptized at the
Lall-Bazaar Chapel [in Calcutta]; Khristnoo, baptized
at Agra; the five Christian youths, under the patronage
of the Church Missionary Society; and several Christian
families. During the 19th and 20th, we had an opportunity
of witnessing two distressing instances of the unfeeling
conduct of the Hindoos, towards the sick and dying. On
one occasion, two women were employed, at the river-side,
filling the mouth of a child with mud. Miss B. asked them
if the child were ill? One of them answered, ‘Yes.’ Miss
B. ‘You are going to kill it outright.’ On which they
began to laugh, and talk with each other; and prosecuted
their work of death. Farther on, a sick man was laid, with
several people sitting round. A young and handsome Brahmin
was attempting to bind a weight round his neck, in order to
sink him in the river, which the sick man was resisting,
with marks of much remaining strength. Abdullah called out,
‘Take him into some warm place, and he will recover:’ to
which the Brahmin answered, with a significant nod, ‘Aye,
Aye, we will put him into a warm place:’ on which the
persons around laughed aloud. On the evening of the 21st,
Fuez Messeeh, whilst walking on the bank of the river,
said among other things, that ‘at times he experienced
such delight in contemplating the love of Christ, that no
relish remained for earthly things.’ Noor Messeeh, (who
appears truly a partaker of the grace of Christ) joined
us; and after some time asked, with seeming interest,
‘Whether if a person sinned after believing in Christ, he
might hope for forgiveness?’ One of the Christian youths
enquired, ‘Whether if a person did not believe in Christ,
and yet practised virtue, his virtue would be accepted of
God?’ These questions seem to me, to explain the doctrine
contained in the xvi. and xviii. Articles of our Church.
The situation of native Christians, in respect of the
Mahomedans and Heathen, point out to them the necessity
of faith in Christ, in order to acceptance with God; and
at the same time, teaches them the inefficacy of a mere
profession of Christianity.
“Sunday 24th. Our Christian congregation consisted of
seventeen. Fuez Messeeh read first the 116th Psalm, and
afterwards the xvi and xviith chapters of St. John. He
was himself evidently affected by the repeated references
to our Lord’s divinity, and spoke to the others on that
subject; and of the great condescension of the Saviour, in
becoming the surety of sinners; with the love that ought to
subsist among Christians: saying, ‘they ought to be as the
eyes in the head, which though they dwell in two sockets,
yet were intent always on the same objects; and constituted
but one organ of vision.’
“At Augurdeep. In the evening went into the village, where
is a celebrated Idol temple. Fuez Messeeh entered into
a dispute with a Brahmin, before twenty-five or thirty
people, assembled for poojah (worship.) The Brahmin was
forced at length to confess that Idolatry was inexcusable:
on which an appeal was made to the bystanders, who declared
that the Brahmins led them astray.
“Dec. 22nd, at Bauglipore. Visited the Roman Catholic
Christians here, whom we found still in great poverty, and
complaining of the neglect of their priests. Gave Augustine
Clementis (who professes to wish for a school and has
several children of his own) ten rupees towards erecting
a shed, and engaging a schoolmaster, with a promise of
further assistance. Left with him, for the use of the
intended school, one copy of the New Testament in Persian,
one copy in Hindoostanee, and one copy of the Psalms in
Persian. Gave him also a copy of the Psalms, and some
copies of family prayers, in Hindoostanee, for distribution.
“Buxar, Jan. 18, 1818. Had divine service this morning
in English, and baptised an Israelite, aged fifty-five,
who has been long in our military service, and who seems
spiritually alive to the true character of Christ, as
the promised Messiah. In the afternoon had service in
Hindoostanee. Twenty-five adults, beside our own people,
attended. The anxiety manifested by several of the Jews
for religious instruction, is very pleasing; and must, if
possible, be gratified. May the Lord raise up a suitable
teacher; and direct and prosper me in my wishes to erect a
place of worship for them!”
No sooner had Mr. Corrie arrived at Benares, (Jan. 26. 1818.) than
he projected a missionary establishment in the neighbourhood of
that large and populous city. The following extract from a letter
addressed to the secretary of the Calcutta Committee of the Church
Missionary Society, will explain the objects he had in view:--
“Three native Battalions are usually cantoned here; two
are now at the station. I have been taking measures for
the establishment of a school for the younger drummers
and fifers, and for the children of native Christians
attached to these Corps. I have already twenty-four
names of children, whose parents desire that they should
become scholars too. We also, on Sunday [Feb. 8th.] began
Hindoostanee worship, and about fifteen of the above
class attended. For the school, I have met with a small
bungalow conveniently situated, offered for six hundred
rupees. In this bungalow Mr. Adlington could also reside
for the present. I beg, therefore, that the Committee will
consider whether they can adopt this bungalow and premises
for a Missionary residence; or whether they would wish
Mr. Adlington to reside altogether in Benares; and that
premises should be procured for him there on his return
from Agra?[101] Let me repeat, then, that at this place
there are immediate calls on the Society for assistance;
and that not merely in the hope of probable benefit, but
from the actual wants of professing native Christians;
whilst many of the natives, Mahomedan and Heathen, are
awakened to discern the importance of Christianity, and
will probably be encouraged or discouraged by the readiness
or otherwise which we manifest in meeting these wants of
our Christian brethren.”
Mr. Corrie had the satisfaction to find that the Committee in
Calcutta readily entered into his views, and authorized him to
purchase the premises referred to in the preceding letter. He was
thus enabled to open a school, to the support of which many of the
European residents at Benares contributed, by monthly benefactions
and subscriptions.
Early in February Mr. Corrie visited Chunar, his first station in
India, and where the native church was now under the care of Mr.
Bowley. It appears from the report he sent to the Calcutta Committee
of the Church Missionary Society, that Mr. C. found the mission at
Chunar in a satisfactory state. Under date of Feb. 9, 1818, he writes:
“On the 5th instant I went to Chunar: it was rather late
in the evening when I arrived, but I found several of the
converted Hindoos waiting to see me. Next morning at seven
o’clock, about eighty of the native Christians attended for
divine worship. They began by singing a hymn, in the native
measures, on the sufferings of Christians. The regularity
with which they sung, and the earnestness most of them
manifested, greatly affected me. Mr. Bowley expounded the
Parable of the Wise and Foolish Virgins; and concluded the
service with prayer. Among other things, he prayed for a
blessing on the king, and on his nobles in England, and
in India. I mention this not as a proof of Mr. Bowley’s
loyalty, for that was known long before, but to shew how
the labours of such men tend to attach the natives of India
to the British nation, by uniting their most important
interests. At ten o’clock, about one hundred Europeans
attended divine service in English; after which, twelve
of their children were baptized, and eleven marriages
celebrated. At three p. m., the native congregation again
assembled to the number of about ninety adults; when, after
evening prayer, I endeavoured to explain to them and apply
the second Psalm. It appears that the usual number of
Europeans who attend Divine service regularly in English,
is about forty, and the usual number of native Christians
who attend worship in Hindoostanee, is about seventy or
eighty. The number in both congregations has been gradually
and regularly increasing, and testifies of itself to the
diligence and exemplary conduct of Mr. Bowley, and of the
blessing attending his labours. The little I was able,
in my short visit, to see of the state of the people,
impressed me deeply with the value of his labours. I knew
the degradation of both European invalids and their native
wives and families, from three years residence among them,
and now to behold so many of them adorning by their lives
the doctrine of God our Saviour, was to me most gratifying,
and will be considered an ample recompence for all their
contributions, by the supporters of our Society. There
being but one place for both the free-school and the
congregation to assemble in, I could not see the scholars
at their tasks. Three or four children of parents, who
can afford it, pay half a rupee per month; with which,
together with voluntary contributions of some of the pious
soldiers, Mr. Bowley has provided wall-shades for evening
service, and supplies the lights. I, also, conversed at
Chunar with ten Hindoos, who appear to be fully convinced
of the truth of Christianity, though not yet prepared to
encounter the consequences of an open profession [of it].
Some of them even join Mr. Bowley occasionally in prayers.
One of them, on being asked, what he considered the great
peculiarity of the Christian religion? answered, That in
every other system of religion, works were made a condition
of justification, but that in Christianity, only faith in
Christ is required; whilst, wonderful to say, it produced
more exemplary holiness than any other system.”
By a statement which Mr. Corrie put in circulation at Secrole, dated
11th of March, it will be seen that he was not unmindful of the
duties connected with that station:--
“It having been found on enquiry, that many children of
Christians, chiefly connected with the native battalions,
were without the means of instruction, a school was
established in the lines, in the month of February, for
their benefit, which now consists of the following number
and description of scholars:
4 Adult Christians, learning to read Hindoostanee in the
Nagree character.
2 Adult Hindoos, learning to read English.
4 Young men, who were educated for a short time in the
Orphan school.
4 Christian youths, who with the last-mentioned, form
one class in reading, writing, and casting accounts.
5 Christian boys, who read the New Testament, and write.
10 Christian boys, learning first lessons in English reading
and writing.
2 Mahomedan boys, learning first lessons in English reading
and writing.
8 Christian girls, learning to read English.
--
39”
Of the above-mentioned boys, eight, it was stated, were orphans, or
the children of parents who were too indigent to maintain them; the
consequence was that they had to be provided with sustenance as well
as education. To the school was also attached a Christian Moonshee,
whose office it was to read the Scriptures morning and evening,
to as many Christians as chose to attend; and on Sundays, to read
the service of the Church of England, and a previously-prepared
exhortation, (both in Hindoostanee) to the native Christians in the
lines, of whom about thirty or forty, with their children, were in
the habit of regularly attending.
The object of this statement was to make the European residents at
Benares acquainted with the missionary operations in progress among
them, and to afford them “an opportunity of contributing to the
support of measures, the beneficial tendency of which they were so
well able to appreciate.” The result was that the schools at Secrole
received such an increase of patronage, as to be almost wholly
supported by local contributions.
About the middle of March, Mr. Corrie again visited Chunar. In a
letter from Benares, dated March 24, 1818, he writes:--
“I attended at Chunar last week. On Good Friday, we
first had divine service in English, in a barrack; and
afterwards in Hindoostanee, at the Free-school. The number
of communicants after the first service, was seventeen.
Of the native congregation, twenty-seven females and two
men remained to commemorate the death of our Lord. Almost
the whole congregation were in tears during the sermon, in
which Mr. Bowley set before them the Saviour’s sufferings:
and during the communion, the greater number appeared to be
deeply affected, and all of them exeeedingly serious and
attentive. There was an evident blessing vouchsafed to us,
and, in my own case, a lively sense of the Divine presence,
which seemed also to pervade the whole congregation. Friday
before, I heard thirty-two native Christians read, who
have within these few months, most of them, and all of
them since Mr. Bowley came to Chunar, begun to learn, some
the Persian, others the Nagree character; and some of them
now read the Scriptures in Hindoostanee, with fluency, and
all of them expressed much delight arising from their new
attainment. Indeed, a remarkable tenderness of conscience
seems to distinguish most of them; and their altered
exemplary conduct is the talk of all, and as usual, by some
ridiculed, and by others commended.
“On Thursday, I catechised the first class in the
Free-school, consisting of seven boys, who not only
repeated their catechism correctly, but answered very
intelligently many questions I asked them, arising out of
the catechism. They also repeated passages of Scripture,
which they got off as tasks, and the whole class repeated
verse by verse, the thirteenth chapter of Proverbs. Some of
the children in the Free-school, and their mothers, who are
amongst the most exemplary of Mr. Bowley’s congregation,
are the families of non-commissioned officers belonging
to native corps now in the field. It must strike every
reflecting mind what a comfort establishments such as
that of the Church Missionary Society at Chunar, must be
to Europeans of the above class. If instead of leaving
their wives and children comparatively unprotected, and
exposed to the temptations of this heathen land, they could
place them where their children might receive education
at little or no expense, and their wives be receiving
good instruction, instead of being left to every wind of
temptation, surely much of the pain arising from separation
in time of war would be alleviated.
“The school-room being too small to contain the Native
congregation, and encouraged by the Committee’s[102]
approbation of my wish to build a larger house for their
accommodation, I desired Mr. Bowley to look out for a
proper spot to build upon. A house and premises, contiguous
to the barracks, the owner refused to dispose of to us;
and this led us to fix upon a spot about two hundred yards
further from the barracks, and on two sides bounded by the
Native town. The possessor, Mr. Turnbull, was applied to
for it, and he begged Mr. G. Robinson to go up and fix a
price on it. Mr. R. accordingly went with me last week and
valued the premises at 500 Rupees. On this being reported
to Mr. Turnbull, he generously wrote, saying, that he
begged I would accept the ground for the purpose intended.
This, I hope, is a token for good, and may be taken as
an encouragement to proceed.... I think there will be no
difficulty in raising 4 or 5000 Rupees for our intended
church.”
Mr. Corrie had the happiness to find that these anticipations
were not premature, for on a subscription paper being put into
circulation, the Marquis of Hastings was pleased to head the list of
contributions by a donation of 1000 sicca rupees, towards building a
church at Chunar.
Encouraging, however, as was this improved state of feeling in favour
of missionary labours, there remained abundant scope for the exercise
of christian zeal. In a letter, addressed to his brother about this
time, Mr. Corrie writes from Benares:--
“In a neighbouring district (with the magistrate of which I
am well acquainted) during the last year, two widows were
burned on an average every month; six lepers were buried
alive, or drowned, by their friends; and not less than
one hundred persons destroyed themselves by drowning, in
fits of passion, under the idea that their ghosts would
haunt the offending party. Such being the strength of
passion in them, you will not be surprised that murders
are exceedingly frequent: and, what is worst of all, their
religion encourages these excesses.... The progress of the
gospel is slow, but advancing. The unholy rivalry of some
who differ from us in modes of worship is a stumbling-block
to a few; and it grieves me to be often obliged to spend
my time and my breath in proving the lawfulness of
infant-baptism, and the propriety of baptism by sprinkling.
Satan thus divides, but he shall not finally prevail.”
It was now the will of God to exercise the faith and patience of His
servant, by a no less severe affliction than the death of an only
son. How great this trial proved to Mr. Corrie, will be seen from his
letter on that occasion--
TO MRS. MYERS.
“April 9, 1818.
“Our dearest Grandmama will have heard the melancholy
tidings communicated to Mr. Sherer yesterday. I judged it
best, that, if possible, the heavy affliction should not
come upon you suddenly. Your still bleeding heart will more
severely feel this arrow of the Almighty, winged no doubt
with love, but piercing to the very quick. Our lovely boy
was becoming inexpressibly interesting. He was taken with
a severe attack nearly three weeks ago, which yielded to
strong medicine, though he never was after as before, but
seemed mending, when by some means, he caught a severe
cold. The doctor says it was of the nature of Influenza,
and many in the house have suffered from it. On Saturday
morning we sent for the doctor; medicines did not produce
the wished-for effect, and we had a very restless night
on Saturday. On Sunday morning my heart began to sink on
his account, and the Lord’s prayer in Church tried both my
principles and my feelings.
“Throughout Sunday, little alteration appeared; but he
rested so well on Sunday night, that the doctor on Monday
morning pronounced him out of danger. About eleven he
altered for the worse. His little sweet countenance
assumed an appearance of eagerness, and about twelve he
was manifestly convulsed, though not strongly. On this,
our doctor called in another skilful medical man, who
happened to be at the station, and new medicines were tried
which promised partial relief, and the fond mother began
again to hope. About twelve on Monday night, he was in
great pain, and the work of death was evidently rapidly
going on. We commended him to our covenant God in prayer.
I pleaded, as well as I was able, His promise to be the
God of our seed, as well as our own God. I prayed for the
child as a member of Christ’s mystical body and a branch
of the true Vine; and besought that the suffering child
might be remembered in the suffering Christ. Our prayers
were mercifully heard, and our babe from that time suffered
comparatively little. About five on the morning of the 7th,
his soul seemed longing to mount upward. We again in prayer
commended him to our covenant God, and about half-past
five, he ceased to breathe without a struggle or even a
sigh.
“It seemed to me inconceivable that my mind should ever
have become so confused respecting the truths of Scripture.
During the whole of Tuesday, and on Tuesday night
especially, I became alarmed lest any thing extravagant
should escape me. My God ever graciously kept me from
bringing a reproach on the principles I preach: but O! I
seem only now to have begun to understand many of them. I
now know what is meant by the _bread_ of affliction, and
the _water_ of adversity: I now understand the 38th Psalm
in a way I never did before; and though even at this moment
no one Scripture could I point to, and say that it supports
me, yet, I feel myself on safe ground, and seem secured on
all sides from danger.
“I hope the bitterness of this death is past to us both,
though our bereavement (as I conceive it ought not) will
never be forgotten. We are constrained to abstract our
thoughts from the lovely object that bound our affections
so fast; and do, we hope, rejoice in his gain, whilst we
mourn our sad loss. My understanding yesterday received
a lesson from Anna. When we sat down to the ceremony of
dinner, she became raving for water. Sometimes it was ‘Dear
papa, give Nana some water.’ Then with a curtsey to nurse,
‘Please Nan, give Nana some water.’ Then with anger crying
for water; but though our hearts were bleeding for her
distress, we would not give her water for her hurt. Thus,
thought I, our heavenly Father is looking down upon us.
He heard our prayers, our tears for the life of our babe;
He saw our distress, and He doubtless pitied, but for our
good, denies our desires. Oh, may the Holy Spirit send home
the lesson effectually!
“On entering the pulpit on Sunday morning in heaviness of
heart, when I pronounced the sentence ‘Our Father which art
in heaven,’ it powerfully came to my mind, ‘Is he less a
Father than thou art, that he should not care for thee and
thy child?’ Lord! I believe, help my unbelief!”
In acknowledging the christian sympathy of Captain Peevor, expressed
in connection with this domestic sorrow, Mr. C. writes:--
“We try to realize the truths you kindly bring before us;
but it is hard to walk by faith when sense and sight so
powerfully attract the contrary way. We are not, however,
without experience of the grace of our Lord; and hope the
lesson intended may not be lost upon us. One day in this
school of adversity, has taught me more than years of ease
and prosperity.”
It was now, also, that Mr. Corrie communicated with
THE REV. J. BUCKWORTH.
“Benares, March 14, 1818.
“You will see by the date, where I am stationed. The place
is important, on many accounts. It is central, and near
several missionary stations: but we want helpers at Chunar,
my first station in India. Mr. Bowley’s labours have been
greatly blessed to the christian part of the population;
who were ‘as sheep without a shepherd,’ till he went among
them. Mr. Adlington is at this time visiting dear brother
Abdool; of whom he writes very favourable accounts, as
to spiritual things; but his bodily health has greatly
declined, and is declining. A few have been added to the
church at Agra; and several bearing the christian name,
seem to have experienced a new birth unto righteousness.
With respect to the public state of affairs, you will
hear of the wonderful events which have taken place here,
during the last six months; by which the whole continent
of India is become subject to British authority.[103] Very
critical have been our circumstances repeatedly, at one
place 1200 of our troops were assaulted by a greater number
of thousands--at another place, 3,000 of our troops were
set upon by 40,000; and such is the inconstant nature of
the natives of this country, that in either of the above
affairs, had victory declared against us, the whole of
India would have been in a flame. This, then, is the Lord’s
doing, and it is marvellous in our eyes. We have many
praying souls now in our Indian army; and the number is
increasing: and we know that our God is a hearer of prayer.”
“April 9. Since I began my letter, it has pleased God to
relieve you of the charge we put upon you, respecting our
Infant.[104] He was removed from our sight on the 7th, and
is now with his Father and our Father, with his God and our
God. I know not how to write about anything else, but yet I
wish not to fill my paper with the expression of feelings
which, no doubt, every one in similar circumstances
experiences. I shall only say, that I seem never to have
known sadness till now.”
This extension of the British rule in India, by opening out wider
fields for missionary exertions, rendered, also, the want of
labourers more sensibly apparent. Hence Mr. Corrie writes
TO THE REV. MR. SIMEON.
“Benares, June 16, 1818.
“I write now to acquaint you with the death of one of our
chaplains at Cawnpore on the 22nd instant, that you may, if
possible, get some proper person appointed in his place.
Our honoured friend Mr. Grant, will not be backward to use
his influence, if it can avail--and may God grant, for the
honor of his gospel in these lands, that a true minister
of his word may be sent out. It is inconceivable to those
not on the spot, how much pious _well-educated_ men may
effect, above the usual run, even of pious men who come
out as missionaries. If translations be to supply the gift
of tongues, then those translations ought to come as near
the character of that gift as possible. Now the Serampore
translations all, I fear, fail entirely in idiom and
every recommendation. Of their Hindoostanee translation,
I can speak from some knowledge, that it is calculated to
displease the least fastidious, by the mixture of Persian,
Arabic, and English words in it, as well as by the turn
given to many phrases, from the literal rendering from
the English. Thus, ‘on these two hang all the law and the
prophets,’ the word used is literally, ‘suspended as from a
peg.’ Such is my own feeling respecting this translation,
that I should abstain from giving it to an intelligent
Hindoo, and no other could make anything of it; and at
this place, we have, in consequence, nothing to meet the
enquiries of the Hindoos, except a catechism translated by
Mr. Bowley, which is read with avidity.
“Divine providence is, I hope, opening a door of great
usefulness here, through the means of the Baboo Joy
Narian--a kind of Deist, who is about giving up a house,
and £5,000. to endow it as a school, to our Church
Missionary Society. The house in Benares we have actual
possession of, and it is now undergoing a little repair,
with a view to commence a school of general learning, of
which Mr. Adlington will be the superintendent.”
The name of Joy Narain will be remembered, as that of the rich native
at Benares, who, some years ago, sent a letter and a benefaction
to the Bible Society.[105] It appears that the same benevolent
individual had at that time formed, also, the design of building and
endowing a free-school, by means of which the poorer classes of his
countrymen might receive education.[106] He seems to have gone so
far as to have himself drawn up a plan of the institution, to have
commenced building a suitable house, and to have offered to pay for
the support of a schoolmaster and assistants; but, from some cause
or other, nothing had been definitely settled up to the time that
Mr. Corrie was appointed chaplain at Benares, after his return from
England. Soon after Mr. C.’s arrival at that station, however, Joy
Narain brought the subject of the free-school before him; and the
following extract from a letter addressed by Mr. C. to the committee
of the Church Missionary Society, gives the substance of what passed
between Joy Narain and himself:--
“He proposes giving a large house in the city for a school,
endowing it with 200 Rs. a month, (about £300. a year,)
Mr. Adlington to be the teacher. I suggested to him to
let us have the house on Mr. Adlington’s arrival [from
Agra,] to begin operations; and that for the present Mr.
A should derive his support from the Church Missionary
Society, whilst he (Joy Narain,) should pay for books and
incidental expenses. This seemed to delight him. I proposed
that he should make the Church Missionary Society’s
committee trustees of his endowment; reserving to himself
the approval of their agent, who, if approved of at the
end of one year, should be confirmed for life; or, during
conformity with the rules of the endowment; which, I
proposed, should be for general learning: our Missionary
to be at liberty to receive enquirers after truth, in his
private apartments, after school-hours.”
To these several propositions, Joy Narain cordially assented, and
although at the date of the foregoing letter to Mr. Simeon, the
property was not legally made over, yet the school-house had been
put into the possession of the Church Missionary Society. The school
itself was opened on Monday, July 17, 1818, under the superintendence
of Mr. Adlington; the second master being a young man, country-born,
but educated in England, and intimately acquainted with the
colloquial language and manners of the natives. Mr. Corrie observes,
however, to the Committee of the Church Missionary Society:--
“To give full effect to this gift of Joy Narain, you must
send us one or two men of as good education as possible,
and as soon as you can find them. The disposition to
hear and receive the word, is increasing daily among the
natives. Many of the rich and learned Hindoos, especially
of this city, seem ready to welcome the gospel.”
And again to the Committee in Calcutta:--
“A man of learning should by all means be sent out to that
school, both to release Mr. Adlington, and to occupy a
post than which there is none more conspicuous in all the
sphere of missionary labour; and, it ought, therefore, to
be supplied accordingly.”
It was whilst engaged in watching over the first beginnings of this
Institution, that Mr. Corrie wrote to his brother,
“July 29, 1818.
“This country becomes daily more and more interesting to
the christian. The paramount influence of our government
now seems to hold out some degree of permanency to our
rule; and, in consequence, the natives are less embarrassed
with the fear of the return of former superiors; and
the consequent persecution that would have followed any
attention to our religion. Considerate men among them,
therefore, begin to speak out their dissatisfaction with
Idolatry; and to enquire what better we have to offer
them. This disposition is most providentially met by the
institutions which have risen amongst us of late: and
the hand of God in disposing all things for the spread
of His truth, seems evidently displayed. First, there
is the Diocesan Committee, which confines itself to
supplying those only who understand English, with bibles,
prayer-books, and tracts. Next, the Church Missionary
Society, which supplies the native christians with bibles,
and prayer-books in the native languages: as well as
its more direct objects. Then the School-Book Society,
which supplies elementary books in all languages, for
all description of persons; and then the glorious Bible
Society, like the ‘lion which covereth,’ embracing all
classes and climes, in the distribution of the words
of life eternal. If to these be added, the labours of
missionaries of different denominations, it will appear
that the kingdom of God is near to India. Of missionaries,
however, we have as yet, but a scanty supply. May the Lord
of the harvest, thrust forth labourers into India.
“In the beginning of this month I baptized, at Chunar, a
Brahmin, and a Moonshee, in the presence of the native
christian congregation, and of many Heathen and Mahomedans.
The Brahmin declared that he had visited all the places
reputed holy by Hindoos, from Brindrinath in the borders
of the snowy mountains in the N. W., to Juggernauth in
the lower parts of Bengal, but found nothing on which his
mind could rest, till he heard the gospel at Chunar. That
he found all the Hindoos in error, and plainly told them
so; in proof of his being in earnest, [he] broke off the
Brahmin’s cord, (or, as he called it, ‘the lying cord,’)
before them all. The Moonshee bore a similar testimony
respecting the insufficiency of the Mahomedan faith.[107]
Three more are waiting for my next visit to Chunar in
order to be then baptized.... These are encouraging
circumstances; may God grant us his blessing to improve
them to his glory!”
But besides relating such encouraging circumstances as these, Mr.
Corrie’s correspondence contains many incidental notices, also, of
his intercourse with natives of all classes. Thus on the 18th of
August, he informs Mr. Sherer:--
“We are going on as usual here, doing a little: ‘unknown
and yet well known.’ Several of the high Natives have
visited me lately; chiefly from the intimacy they
perceived Mr. Bird[108] had formed with us; but it led,
though they meant it not, to religious discussions. A near
relation of the Rajah of Benares, took away yesterday a
Hindoostanee New Testament, and Hindoostanee Prayer-book,
with evident desire, after a long discussion on subjects
connected with them.”
And, again, in writing to the same relative in the month of October,
Mr. C. observes:--
“Joy Narain’s school goes on very well. Many of good
caste and family now come for instruction in English. The
enquiries they make on religious subjects, have led to the
conviction, in several, of the folly of idolatry. Indeed, I
am obliged to refrain at times from talking with them, lest
the whole design should be obstructed by the rapid progress
some of them are making in Christian knowledge.”
The school here mentioned, having, by Deed, bearing date Oct. 21,
1818, been legally placed under the control of the Calcutta Committee
of the Church Missionary Society and their successors, Mr. Corrie
was requested by Joy Narain to draw up, in English, a detailed
statement of the plan and objects contemplated by the school. A
draft of the statement was, in the first instance, [11th Nov. 1818.]
submitted by Mr. Corrie to the Agent of the Government at Benares,
and was afterwards translated into several of the languages of the
country, and circulated among the natives of India. As illustrative
of a remarkable moral movement, towards the maturing of which the
subject of these memoirs materially contributed, the document is too
important to be omitted.
“The following statement of the object and plan of the
Institution, is published, with a view to engage such
support as may enable the managers to extend to the utmost
the benefits it is intended to convey.
“1. In this school, four languages are taught, viz.
English, Persian, Hindoostanee and Bengalee.
“2. For the purpose of affording instruction in these
languages, an English master, as superintendent of the
Institution, is engaged; proper assistance and learned
teachers in the other languages respectively, are also
retained.
“3. It is intended to maintain, as well as educate, a
number of poor boys, who are to be accommodated in the
house, as soon as proper arrangements can be made, and a
small daily allowance will be made to such poor boys as
cannot be received into the house, to such extent as the
funds may admit of.
“4. The benefits of the Institution to be at the same
time open to all who are desirous of availing themselves
of them, without regard to caste or country; and for this
purpose, teachers, paper, pens and ink, will be provided
gratis, for all the scholars; it being left to the option
of such parents as can afford to pay for their children’s
education, to contribute at their pleasure to the general
expenses of the school, and thereby to extend the benefits
of it further to the poor.
“5. The primary design of teaching the above languages
being, to enable industrious youths to obtain for
themselves a comfortable livelihood, the first care
will be to instruct the scholars in reading and writing
grammatically, and in the most necessary rules of
arithmetic; together with the government regulations on the
subjects of police, and ordinary affairs: after which such
youths as desire further improvement, may be instructed in
general history, geography, and astronomy.
“6. No scholar to be admitted into the school under seven
years of age, except such as are on the foundation, nor any
to be admitted to receive maintenance from the funds who
are above eighteen years. Each scholar to remain in school,
if practicable, at least two years, but no scholar to
receive pecuniary support beyond the period of seven years,
nor above the age of twenty, unless for the pursuit of some
study approved by the managers.
“7. All the scholars are required to attend regularly every
day, to abstain from all improper language in school, and
to maintain a respectable moral character in society;
without which no scholar can be admitted, or if admitted,
be retained on his ill conduct being discovered.
“8. The school to be open to all visitors every Tuesday,
and all contributors to the funds to be admitted to inspect
the accounts on the second Tuesday in every month.
“It being intended to form a library and museum also
connected with the school, as soon as practicable, any
donation of natural curiosities, or of books, in English,
or in any of the languages of India, (especially grammars,
dictionaries, and books of history) will be thankfully
received; and a book will be kept in which the names of
donors will be recorded, with the nature and extent of the
donation.”
“Benares, 11th November, 1818.”
At the time the foregoing statement was put into circulation, there
were no less than one hundred and sixteen scholars in the school; but
it had already become apparent that the monthly sum granted by the
founder, was by no means sufficient to meet the necessary expenses of
the establishment. Joy Narain therefore, made a formal application to
the Governor-General in council for pecuniary assistance, when Lord
Hastings, with the ready attention which he always manifested for
the moral improvement of India, ordered a regular monthly allowance
to be contributed from the funds of government toward the efficient
maintenance of the school.
But the residence of Mr. Corrie at Benares was now drawing to a
close. He received about this time, an appointment to the vacant
Chaplaincy at Cawnpore; but before he could proceed to that station,
a vacancy had occurred at the Presidency by the departure of the
senior chaplain on sick-leave. This event was the occasion of Mr.
Corrie’s recall to Calcutta. He accordingly left Benares in December
1818, amid the regrets of a large body of respectable natives, who
had seen so much reason for regarding him as the friend and promoter
of every institution which was calculated to promote their welfare.
It could not, therefore, but be a matter of gratification to him, to
be followed to Calcutta by the subjoined Address written in English,
Persian, Hindoostanee, and Bengalee:--
FROM THE INHABITANTS OF BENARES,
TO THE REV. D. CORRIE.
“For several years past we have entertained a desire,
that no one would indulge in any kind of controversy, and
that all theological discussion might cease amongst us.
For the attainment of this our desire, Joy Narain Maharaj,
often attempted to establish a school, but was never able
to accomplish his design. When you arrived at Benares,
and kindly engaged the superintendence of a school, in
the which instruction should be afforded in the English,
Persian, Hindue and Bengalee languages, from that time
our wishes began to be realized: seeing that as at all
times it is a difficult thing to collect individuals of
different religious principles, you by your investigation,
liberality and kindness, &c. caused upwards of 200 to lay
aside their religious prejudices and engage in the same
pursuit. Since when, by the will of God, you were pleased
to embark for Calcutta, your condescension, liberality,
and charity; your kindness, love for the truth, and enmity
to deception; your excellent understanding, convincing
knowledge, and acquaintance with the theological works
of the Christian religion; your Christian-like conduct,
your affording instruction to those desirous of being more
acquainted with the way of salvation by the mediation of
Christ, and meeting the views of the learner; are subjects
of daily conversation, and cause us to admire that prudence
which, aloof from the violence made use of by those of
other dynasties, causes Rajahs, Baboos, great and learned
Pundits, Mouluwees, Moonshees, in fact the great of the
city, to court your friendship. A remembrance of these
things occasions much sorrow, and produces a desire for
another interview. Here we trust that God Almighty will
again suffer us to meet, and that as long as it please Him
to retain you in Calcutta, He will not fail on your account
to bless both us and the school.”
(Here follow the signatures of Joy Narain and of 266 other
natives of Benares.)
[95] Formed in 1815.
[96] Instituted May 1817.
[97] Originated by natives in Aug. 1816.
[98] Established in 1789.
[99] See Missionary Register for 1818, p. 448.
[100] A kind of footman.
[101] Mr. Adlington had gone to Agra to visit Abdool
Messeeh.
[102] The Calcutta Committee of the Church Missionary
Society.
[103] By the termination of the Pindarry and Mahratta wars.
[104] That of Godfather.
[105] See above p. 149.
[106] Joy Narain’s own account of the circumstances which
led him thus to consult the good of his countrymen,
may be seen in the Missionary Register for 1819, pp.
416, 417.
[107] A fuller account of the baptism of these persons is
given in the Missionary Register for 1820, p. 123.
[108] The magistrate of the district.
CHAPTER XIV.
REMOVAL TO CALCUTTA.
It was not without regret that Mr. Corrie quitted a place which he
had found (to use his own words,) “a scene of delightful labour.” In
anticipation of his probable removal from Benares, he had written
some time before
TO THE REV. MR. SIMEON.
“I am at a loss to decide how to act should my removal
be determined on by Government. You will see a report
of our Church Missionary proceedings here, no doubt, by
Mr. Thomason. There is a great deal too much said in it
about me, especially should I be removed soon, so as to be
prevented establishing the plans in agitation. But I pray I
may be able to go on in simplicity of mind, in obedience to
the will of God’s providence, and seek nothing for myself;
who am indeed nothing, and deserve to be the ‘off-scouring
of all.’ If I were professedly a Missionary, and had
the same prospect of entrance into this very citadel of
Idolatry, I should consider it a call to live and die in
this place; but as a Chaplain of the Government, am I not
to consider the disposal of Government, as the voice of
providence to me? I can truly say that, in the prospect of
leaving this place, ‘I am oppressed; O Lord, undertake for
me!’”
Before proceeding, however, to Calcutta, Mr. C. visited Chunar, and
there administered the Lord’s Supper to sixty communicants, of whom
half were native Christians. He drew up a plan, also, for the future
guidance of those who were engaged in the mission at that place and
Benares, with a view to secure regularity and efficiency to their
exertions: and in this he so arranged as to secure the cooperation
of all the parties, for whose guidance his directions were intended.
It may be mentioned, too, in connexion with the mission at Chunar,
that Mr. C. had employed himself, during his residence at Benares,
in carefully examining and correcting a revision of Mr. Martyn’s
Hindoostanee translation of the New Testament, into Hindoowee, which
Mr. Bowley had found it necessary to undertake for the sake of the
native population, among whom he laboured; and which was afterwards
printed by the Bible Society. At the close of the year 1818, Mr.
Corrie commenced his journey to Calcutta. On the way thither he
touched at Buxar, a place to which he had frequently paid missionary
visits; and where a great desire had often been manifested on
the part of the Christian inhabitants, to have a schoolmaster or
Missionary located among them. As a proof of the anxiety which these
Christians still cherished for the advantages of a stated ministry,
there was now placed in Mr. Corrie’s hands a list of about seventy
persons, (chiefly of the less wealthy class,) who were willing to
contribute certain monthly payments toward building a church, and the
maintenance of a Missionary.
On reaching Calcutta, among the first objects of Mr. Corrie’s care
was, the placing under proper instruction some Hindoostanee youths,
who had accompanied him from Benares. He had for some time been in
the habit of devoting much attention to their education, with a view
to their future usefulness as teachers; and he now placed them in a
school for Hindoostanee boys, which the Calcutta Committee of the
Church Missionary Society had just established in that city. With
reference to the importance of such an Institution, Mr. Corrie had
long entertained a decided opinion. In a letter, anterior to this
period, he had observed to Mr. Sherer,
“I see so strongly, and experience also in my connection
with the adult converts, the improbability of finding
steady, judicious pastors, except from among those who
have been educated in Christian studies, that I should
like to devote the rest of my days to the instruction of
native youths, with a view to the ministry. That may be
better done in Calcutta than elsewhere, from the greater
readiness with which books may be had, and especially
help for the instruction of others got ready. Besides,
future Missionaries will act with greater effect, aided by
well-educated native brethren. So that in every point of
view this appears to be a prime object, to educate for the
ministry.”
As respected himself, it is scarcely necessary to state that the
scene of labour at the Presidency was, in most respects, widely
different from that to which Mr. Corrie had been accustomed in the
provinces. In a letter to his brother, dated early in 1819, Mr. C.
relates, as a specimen of his engagements,--
“Mr. Parson and myself go on happily in our joint
Chaplaincy. The Bishop is absent at Madras, where, we
hear, he is confirming, in his sermons, all Mr. Thompson’s
labours. He is in many respects a valuable man.
“I have lately been appointed Honorary Chaplain to the
[Military] Orphan Institution,[109] where I officiate every
Sunday Morning soon after six o’clock. At the Cathedral
I read prayers or preach at nine; and the same at eight
in the evening. I take the weekly occasional duties in
turn. I am, also, _ex officio_, a Governor of the Free
School, and a member of the Select Vestry; who are Trustees
of charities distributed to the monthly amount of 3,411
rupees, among 568 Pensioners.”
The connexion with the “Select Vestry” here mentioned, did not
however prove without its difficulties; for it happened that Mr.
Corrie commenced his duties at the Presidency before a dispute had
subsided, respecting the mode in which that Vestry was constituted,
and the authority which they claimed to exercise. It seems to
have been the custom for the members of the Vestry to re-elect
themselves annually, so as to admit new members into their body only
as vacancies occurred by deaths, resignations, or departures for
England. They had customarily, also, appointed the officers connected
with the Church, now called the Cathedral. But it appears that at
the Easter preceding Mr. Corrie’s connection with the Cathedral,
a certain number of persons opposed the re-election of the Select
Vestry, as being contrary to the practice usual in England; and the
senior Chaplain, at the same time, claimed the right to nominate
the churchwardens. The Select Vestry, on the other hand, regarded
themselves (and had long been so recognized by government) as
special Trustees for a Church which had been originally built by
private individuals; and for the due distribution of certain funds,
arising mainly from legacies left for charitable purposes, and
under the administration of the Vestry. However much, therefore, to
be deplored, might be the animosity and indecorous language, into
which some of the parties concerned in the dispute, seem to have
been betrayed, it cannot be a matter of surprise that the Vestry,
as a body, should hesitate to abandon long-acknowledged claims,
and to hand over to other persons, the distribution of certain
charities which they conceived to be legally entrusted to the Vestry.
To such a length, however, had the dispute respecting this matter
been carried, that both parties complained to the Governor General
in Council; and the Government had given it as an opinion, rather
than as a decision, that the vestry should remain in possession of
its accustomed functions, until the authorities in England might
judge it proper to interfere. But notwithstanding this opinion on
the part of Government, the opponents of the Vestry revived the
dispute, at the Easter of 1819. Much correspondence seems to have
taken place on the subject, and many hard words again to have been
used; and Mr. Corrie as one, among others, who considered it their
duty to maintain themselves in the position which had been thus
sanctioned by Government, became, as a matter of course, the subject
of reprehension on the part of those, who opposed the claims of the
Vestry. Yet it is stated by those who were in Calcutta at the time,
and were also well acquainted with the facts of the case, that the
subject of these Memoirs was enabled so far to keep apart from the
bitterness of this strife, as to exhibit throughout “the prudence and
meekness becoming the minister of Christ.”
With the exception, however, of passing occurrences such as these,
there was but little diversity in the duties which now fell to Mr.
Corrie’s lot, beyond what may be found in the life of a parochial
clergyman. The history of any one day was, to a great extent
therefore, the history of the succeeding month; and so on, from
month to month: for as it was not yet certain, whether the senior
Chaplain, who had gone to the Cape, would return to India or not, Mr.
Corrie could not regard himself as more than a temporary resident at
the Presidency, and did not therefore feel at liberty to engage so
actively in the concerns of several religious societies in Calcutta,
as he afterwards felt called upon to do. But when intelligence
reached India, early in 1820, that the senior Chaplain had proceeded
to England, and Mr. C. thus became entitled to succeed to the vacant
chaplaincy, he began to lay himself out for some steady course of
missionary labour in Calcutta and the neighbourhood. One of his first
movements was, to endeavour to collect a native congregation in
Calcutta, by means of Mr. Bowley, who had come down from Chunar to
superintend the printing of that revised Hindoowee translation of the
New Testament, which has been already mentioned.[110] The ulterior
object Mr. Corrie had in view in this was, to provide a sphere of
labour for Abdool Messeeh, who was expected to reach Calcutta in the
spring of 1820, and whose state of health might probably render it
desirable that he should remain there for the future. Mr. Corrie was,
also, desirous to excite a deeper interest for missionary objects,
among the poorer classes about the Presidency, in the belief that
less attention had hitherto been given to effect this, than, on
every christian principle, seemed necessary. As having now, also,
undertaken the office of Secretary to the Church Missionary Society
in Calcutta, Mr. C. was in better circumstances to direct these
missionary plans. Some account of his occupations, is given in a
letter to his sister, who had returned to England:--
“May 19, 1820.
“Abdool Messeeh is here: I am daily at work with him,
writing a Commentary in Hindoostanee, from six in the
morning till breakfast and after, if I am not called away.
We have got him a house in _Meer-jan-kee-gully_. It is a
roomy (upper-roomed) house, but out of repair; so we get
it for fifty rupees a month; and here he collects the poor
four times a week. The Church Missionary concerns occupy
me too a good deal; and we are setting up a printing-press
in my go-downs.[111] To-day the first sheet of a tract is
printing off, as a beginning.”
Soon after the date of the foregoing extract, Mr. Corrie had an
examination of the boys of his Hindoostanee-school, in the presence
of the members of the Calcutta Committee of the Church Missionary
Society, and of such other persons as interested themselves about
missionary objects. His many avocations did not admit of his
undertaking the superintendence of a larger number of scholars than
that with which the school had commenced; but the result of the
examination proved, that the benefit derived from being habituated
to christian example and the progress which the boys had made in
a knowledge of the Hindoostanee New Testament, the Hindoostanee
Catechism, and the principles of the Christian religion in general,
were of a very encouraging nature. Impressed, therefore, with the
conviction that a Christian education was of the greatest importance
as a means to render the natives themselves efficient instruments of
God to their countrymen, Mr. Corrie welcomed the idea of establishing
a missionary College by the Bishop. With reference to that
circumstance, he wrote to his brother:--
“I am quite sure that all men will rejoice in the
establishment of the College; although learning alone will
do but little. It therefore appears to me more than ever
necessary to maintain strenuously the labours and plans
of the Church Missionary Society. Under these feelings
I was led last Thursday into a long conversation with
the Bishop, respecting Missionary proceedings, in which
the Church Missionary Society and its views were brought
forward and discussed. The Bishop’s chief objection was,
that the sending out of English clergymen as Missionaries,
would prevent the East India Company from making such a
provision of Chaplains, as they ought to make. As far as it
goes, the argument is just; but I think he ought rather to
adopt such Missionaries, and by pointing out to Government
the benefits produced by them, to draw forth Government
support, which otherwise may not be afforded in any way.”
It may not be amiss to mention, that however much Mr. Corrie might
be occupied by matters of public interest, he did not neglect the
charities of social life. On the contrary, he did not allow his gate
to be closed against any who might have a reason for desiring to
hold communication with him. And, as in India, persons arriving from
England, or visiting the Presidency were, at that time, regarded as
having an almost unlimited claim on the hospitality of the residents
in Calcutta, Mr. C. was seldom without his share of such guests. This
circumstance, added to his natural kind-heartedness, gave occasion to
one, who loved him, and who was then under his roof, to remark, ‘as
long as he lives and wherever he lives, he will have as many people
about him as fall in his way; until every corner be occupied, and he
himself is left without a corner.’ To many of the younger portion of
these visitors Mr. C. was, also, oftentimes the instrument of great
moral good; and in such cases it was his custom, as occasion served
or might require, to address to them a letter of encouragement or
direction, after they had left him. An extract from a letter to Capt.
Moyle Sherer, H. M. 34th regiment, and who had been on a visit to
his brother in Calcutta, may serve to illustrate the spirit of such
communications:--
“Calcutta, May 27, 1820.
“You are by this time settled with your regiment, and begin
to find exactly how the minds of those around you stand
affected to the principles of true religion. Some painful
discoveries will probably have been made, and on the other
hand, perhaps, consolation will have arisen from unexpected
sources. Such is the beginning, especially of a life of
piety. We are apt to wonder that what we see so clearly to
be rational and necessary, is not equally seen by others
when brought before them; and the result is, to make us
feel more experimentally that what we have learned on these
subjects, has not been from man’s teaching, but that God
has been leading us by ways that we knew not. The discovery
of our own inbred sin is what is most distressing at this
stage. Indeed, to the end of life such ebullitions of the
sin that dwelleth in us, occasionally take place, as almost
confound the Christian, and send him back to his first
principles; and it seems as if the whole work of religion
were yet to begin. Yea, how often does this inward enemy
impel him to the very brink of disgrace, and he escapes
as by miracle, from temporal no less than eternal ruin.
Such is my experience up to this day; and now, what with
the experience upwards of forty years have supplied of the
world’s insufficiency to afford happiness, and of the power
of sin, unless God prevent, to work temporal and eternal
ruin, the grave begins to appear a refuge, and I have a
deep conviction that they only are completely blessed who
are in heaven. I think you were quite right in not taking
part with the Wesleyans till you know more of them. By
degrees the truly sincere will draw to you as their natural
superior, and you will be able to direct their reading and
to regulate their affairs far more to their advantage than
they can do themselves.”
During the October of 1820, Mr. Corrie was afflicted by the death of
one of the elder of the Hindoostanee boys, who were in the school
under his care. The youth in question was a Hindoo by birth, and when
a child had been purchased up the country, from his parents, during a
season of scarcity. He had therefore been under Christian instruction
the greater part of his life. It seems that he died of consumption,
and that during a long illness, he had afforded satisfactory evidence
that he had not received a Christian education in vain. The death of
this youth was not long afterwards followed by the removal of the
remaining youths, to assist in the schools at different missionary
stations. Before, however, Mr. Corrie’s Hindoostanee scholars had
been thus dispersed, there had been admitted among them, for the
purpose of receiving instruction in order to baptism, a Hindoo youth
who had been servant to a converted Moonshee.[112] This youth,
when full of the idea of making the pilgrimage to Juggernauth, had
accidentally fallen in with the Moonshee, and accompanied him as far
as Benares. In consequence, however, of the conversations, which
he held with the Moonshee on the subject of religion, his faith in
the efficacy of a pilgrimage to Juggernauth had entirely abated, by
the time they reached Benares: and he accordingly returned back
to Delhi with the Moonshee, in the capacity of servant; although
he left his master, after a while, to avoid the scoffs of his
Hindoo acquaintances. He could not, however, rid himself of the
conviction that his master was right, and became so uneasy under that
conviction, that he quitted his home in search of peace of mind.
Eventually he made his way to Calcutta, and became an inmate of the
Hindoostanee school there, and in due time was baptised.
It may here not be uninteresting to relate, that after Mr. Corrie
became Secretary to the Calcutta Committee of the Church Missionary
Society, he was in the habit of employing himself as he found
opportunity, in contributing to the pages of a ‘Quarterly Circular,’
which first appeared in 1820, and contained from time to time, a
summary of ‘Missionary Intelligence,’ for the use of Missionaries and
others, at the different stations in India. Among his contributions
to this periodical may be mentioned a series of papers, containing
a ‘Sketch of the progress of Christianity in Calcutta and in the
provinces of the presidency of Bengal.’ Mr. Corrie had often been
struck by observing the importance attached by historians to but
imperfect records of former ages, provided those records happened
to bear the marks of authenticity; and he conceived, therefore,
that some future historian of the church of Christ in India,
might possibly derive assistance from a notice of such facts and
circumstances as that ‘Sketch’ might be the means of rescuing from
oblivion. It may with truth be added, that no person then living was
better qualified than Mr. C. to record the more recent occurrences
connected with the history of Christianity in Bengal, he having
himself been not only a careful observer of all that concerned the
progress of true religion in that Presidency, but also the personal
friend of those men of God, who had immediately preceded him, and to
whose zeal and labours may be traced the first origin of almost every
religious institution in Bengal. The Calcutta Diocesan Committee of
the Society for promoting Christian knowledge, having now, also,
directed their attention to the translation of religious Tracts into
the languages of India, a translation into Hindoostanee, both in
the Nagree and Nustaliq character, of “Sellon’s Abridgment of the
Holy Scriptures,” was assigned to the superintendence and revision
of Mr. Corrie. Having been requested, moreover, by the Committee of
the Calcutta Bible Society, to state for their information, such
particulars illustrative of the benefit attending the circulation of
the Holy Scriptures, as might have fallen under his own observation,
the following was his reply:--
“Calcutta, 6th Feb. 1821.
“In compliance with your request that I would state any
circumstances within my own knowledge, tending to shew
the good arising from the distribution of the Scriptures
alone, I have endeavoured to call to mind some facts in
corroboration of my general feeling of the good arising
from the measure in question. The benefit arising to
professed Christians is not, I believe, within your
contemplation, otherwise I might say much respecting the
benefit the native Christians on this side of India have
derived from the Bible Society. During the prevalence
of the Mahratta power, many Christians were employed
in offices of trust by the Native princes, chiefly in
situations connected with the army.
“I had, whilst residing at Agra, frequent applications from
Christians of that class, and many of them sent from far,
for copies of the Persian and Hindoostanee translations: to
shew the need they stood in of such supplies, I may just
observe, that a Christian of the class referred to, in the
service of the Burthpore Rajah, on applying personally to
me for a copy of the New Testament, was asked if he had
ever perused the Gospel in any language? he answered that
he had never even seen the Book; and in the figurative
language of the country, added, that ‘he knew not whether
the Book was made of wood or paper.’
“Among the most remarkable instances of Mahomedans and
Hindoos deriving benefit from the Scriptures alone, the
following occur to me:
“In 1813, a Mahomedan Hukeem came to me at Agra from
Burthpore, saying, that he had many years before read the
Pentateuch in Arabic, a copy of which had been given to him
by a Roman Catholic priest: that about two years before the
time he came to me, he had obtained a copy of St. Matthew’s
gospel in Persian, from reading of which he had become
convinced of the divinity of Jesus Christ. This man, with
his son, was afterwards baptized.
“The next instance that occurs to me, is of an aged Hindoo:
this man from reading the writings of Cuber, had been
led to renounce Idolatry, and finding the Law and Gospel
spoken of by Cuber, as divine books, he was for several
years anxious to possess a copy. After several ineffectual
attempts to procure a copy from English gentlemen, he at
length obtained the Gospels in the Nagree character. He was
also afterwards baptized. A third instance of good derived
from the Scriptures alone, was Burukut Museeh in 1813; he
got a manuscript copy of Job, which he perused with great
interest; afterwards he got a copy of the Psalms; then
Isaiah; and finally the New Testament in Hindoostanee.
His exemplary life and happy death are recorded in the
Missionary Register.
“The only other case that occurs to me, is that of Fuez
Musseeh, baptized in 1817. At seventeen years of age, he
became a Mahomedan purely from the abhorrence of idolatry
expressed in the Koran; he remained upwards of twenty
years a strict and indefatigable disciple of the Koran,
living as a Fakeer and obtaining great honour among his
countrymen for his supposed sanctity. At length, being
disgusted in his own mind with the practices recommended by
his spiritual guides, and wearied with his own ineffectual
labours after holiness, he abandoned all his honours as
a Religieux, and bought from a lady a copy of the New
Testament, if haply he might find in it that rest for his
soul he had hitherto sought in vain from other quarters.
He sought, and found, as his conduct hitherto leads us to
think, the object of his pursuit.
“I have met whilst residing out of Calcutta, with very many
natives, who from reading the Scriptures, have had all
prejudice against Christianity removed; and some of them,
as Joy Narain Ghossaul, at Benares, have been set upon many
works of benevolence and charity, from their knowledge
of duty as learned from the Bible, though they have not
derived _all_ the benefits to be desired from the copies
of the Scriptures circulated among them. How far this
partial good is to be appreciated, each Christian will form
his own judgment. As a preparing of the way of the Lord, it
is by no means to be undervalued, and future labourers will
reap the fruit of the precious seed which the Bible Society
has been sowing in India with so much diligence for several
years past.”
The memoranda which occur in Mr. Corrie’s Journal after his return to
India, are very few, but under date of June 11, 1821, he remarks:--
“I have been endeavouring to call my ways to remembrance,
and find enough to be humbled for in the review, but a
difficulty as to how I should speak of it. This difficulty
I wish to account for. Formerly I could write of my state
with ease; lately I have neglected to make memoranda.
I have certainly been much employed in public matters.
My duties as Chaplain, and as Secretary to the Church
Missionary Society,--the schools, the press, leave me very
little time, and that little I find difficult to apply to a
good purpose. My want of retirement prevents the right use
of the little I might have. I am deeply conscious that the
evil propensities of my nature are by no means eradicated;
and I ought to be alarmed that they do not more alarm me.
I feel daily that I sin, and resolve daily against my
propensities, yet daily am more or less overcome. Oh! I
desire to awake to righteousness! I desire to be alarmed;
to be saved from sin, and quickened and made alive to God.
O Spirit of light and love, of power and of a sound mind,
work in me to will and do of thy good pleasure! I see, in
reading the epistle to Titus, that except in such points as
are agreeable to my nature, I am far from the character of
a true minister of Christ.”
There is reason, however, to hope that Mr. Corrie’s ministrations in
Calcutta were not altogether in vain. At any rate, it is well known
that his labours were unceasing, whether regard be had to his duties
as chaplain, or those connected with the Church Missionary Society,
and the superintendence of the native schools. In the December too,
of this year, he was appointed to preach the sermon at the third
visitation of Bishop Middleton; and in the same month printed, among
the Quarterly Missionary Intelligence, a biographical sketch of his
old friend Joy Narain, who had died at Benares in November.
But that which now more especially occupied the attention of Mr.
C. and others, engaged in conducting the affairs of the Church
Missionary Society in Calcutta, was the education of the native
females of India. The state of society had until lately, seemed
hopelessly to exclude the native female from all share in the
benefits of education; but the success which had attended a school
set on foot by the Baptist mission, had induced some friends of
religion in India, to communicate with the British and Foreign
School-Society in England, with a view to extend the means of
instruction to the females of India, as widely as practicable. Funds
were in consequence, raised for that purpose; and Miss Cooke, a lady
of education and piety, arrived in Calcutta during Nov. 1821, for the
purpose of devoting herself to the work.
It was early in January 1822, that the Calcutta Committee of the
Church Missionary Society, took measures for the formation of female
schools, under the superintendence of this lady; and such was the
success attending their first efforts, that three schools were in
operation by the middle of February. It was then thought desirable
to bring the subject more distinctly before the residents in
Calcutta, in the hope that the friends to the moral and intellectual
improvement of the natives of India, might be induced to assist
in carrying on this important and difficult undertaking: and to
Mr. Corrie it was assigned, to draw up and circulate the following
address:
“NATIVE FEMALE EDUCATION.
“The importance of education, in order to the improvement
of the state of society among the natives of this country,
is now generally acknowledged, and the eagerness of the
natives themselves for instruction begins to exceed the
opportunities hitherto afforded them.
“But to render education effectual to the improvement of
society, it must obviously, be extended to both sexes. Man
requires a ‘Help-meet;’ and in every country the infant
mind receives its earliest impressions from the female
sex. Wherever, therefore, this sex is left in a state of
ignorance and degradation, the endearing and important
duties of wife and mother cannot be duly discharged; and no
great progress in general civilization and morals can, in
such a state of things, be reasonably hoped for.
“Such however, with few exceptions has hitherto been the
state of the female sex in this country; but a happy
change in this respect seems at length to be gradually
taking place. A most pleasing proof of this occurred in
the interesting fact, that thirty-five girls were among
the number of scholars, at the last examination of the
School Society, in the house of one of the most respectable
natives in Calcutta.
“The arrival of a lady of judgment and experience, at such
a crisis, for the purpose of devoting her time and talents
to the work of native female education, could not but be
regarded, by all interested in the improvement of society
among the natives of this country, as a most favourable
event.
“This lady (Miss Cooke) was recommended, in the first
instance, by the British and Foreign School Society, to the
Calcutta School Society; but the Committee of this Society,
being composed partly of native gentlemen, were not
prepared unanimously and actively to engage in any general
plan of native female education. Most of these, however,
have expressed their good-will towards such a plan, and
their intention of availing themselves, as circumstances
may admit, of Miss Cooke’s disinterested services to obtain
instruction for their families.
“Under these circumstances the corresponding Committee of
the Church Missionary Society have cordially undertaken
to promote, as they may be enabled, the objects of Miss
Cooke’s mission.
“Miss Cooke will, as she may find opportunity, afford
instruction at home to the female children of the higher
classes of natives; and at the suggestion of an enlightened
native gentleman, a separate school will be attempted,
for poor female children of high caste, with a view to
their becoming hereafter teachers in the families of their
wealthy country-women.
“Miss Cooke has already made sufficient progress in the
acquirement of Bengalee, to enable her to superintend the
establishment of schools; and having been attended in her
first attempt by a female friend, who can converse in
Bengalee, some interesting conversations took place with
the mothers of the children first collected, in which Miss
Cooke’s motives were fully explained to them. Soon after,
a petition was presented to Miss Cooke, in consequence
of which, a second female school has been established
in another quarter of the town, and a third school has
been formed in Mirzapore, near the Church Mission-House.
Thus three schools are already established under Miss
Cooke’s immediate care, containing about sixty girls; and
the disposition manifested towards these schools by the
natives, affords reason to expect that a wish to have
female schools will in time become general.
“It is intended therefore, to erect in a suitable situation
in the native town, a school-room, with a dwelling-house
attached, in which an extensive system of female education
may be attempted; and this plan, so peculiarly within their
province, is submitted, with much respect and confidence
of success, to the sympathy and patronage of the ladies
of this Presidency, by the corresponding Committee of the
Church Missionary Society. Whatever assistance may be
afforded, either as donations or monthly subscriptions,
will be exclusively applied to the purposes of female
education, and a report of progress will be submitted,
from time to time by Miss Cooke, for the information of
subscribers.”
“_Calcutta, Feb. 23, 1822._”
The result of this appeal was, that within a few weeks not less
than 3,000 rupees were subscribed for the furtherance of the object
contemplated; the Governor General, Lady Hastings, and others of the
first distinction being among the most liberal of the contributors.
Nor was it among the least remarkable circumstance connected with
this great social movement, that a highly respectable Brahmin wrote
and circulated a tract, for the express purpose of recommending to
his countrymen the importance of female education. He urged it also,
as the duty of every parent to rescue thus their female offspring
from that state of degradation, to which (as he proved from history)
the women in Hindoostan were not formerly subject.
With reference to these and similar occurrences, Mr. Corrie writes to
his brother.
“Calcutta, April 19, 1822.
“Our missionary engagements are becoming more and more
important; and opportunities for extending our plans more
and more frequent and easy: But with all these [prospects,]
a spirit unfriendly to the gospel is gone forth amongst the
natives, and they are commencing Deistical politicians.
Four native newspapers have started in Calcutta; two in
Bengalee, one in Hindoostanee, and one in Persian. They
cannot all stand long, but they mark the spirit of the
times. They are all under an influence unfriendly to our
Church establishment: but we are getting on with our
schools, having now upwards of four hundred boys, and one
hundred and thirty-four girls, under our Church Missionary
Society, within the boundary of Calcutta; while the
Diocesan Committee have several schools in the suburbs.
The youth in these [schools] will, we hope, grow up with
impressions favourable to our views of things.”
On Wednesday, May 26, 1822, Mr. Corrie preached a sermon at the
Old Church, in aid of the Society for Missions to Africa and the
East. The sermon was afterwards printed with the fifth report of
the Calcutta Committee of that Society, and contains some valuable
remarks on the advantages connected with direct instruction in
the faith of Christ, over the education which merely imparts such
knowledge as has reference only to the affairs of this life. One
sentence may here be cited as illustrative of the great change which
the mind of India had undergone, since the time when Mr. Corrie
could labour for the conversion of the heathen, only at the risk of
incurring the censure of government:--
“Our Church, with reason we think, calls herself
Apostolical: now, what is this but missionary? And a
portion of missionary spirit has always resided among her
members. Time has been, indeed, when this was regarded by
many rather as a mark of dissent; but now, blessed be God,
she seems to be rising, through all her ranks, to her high
and proper character as a missionary body.”
About six weeks only had passed since the delivery of this discourse,
when Mr. Corrie was summoned to attend the death-bed of the Bishop of
Calcutta, who was called to his rest after but a few days’ illness.
Considering the peculiar circumstances of India, and the then novelty
of episcopal rule in that country, it could scarcely be expected that
Mr. Corrie, among others, should be able to recognise the wisdom
of every act of Bishop Middleton’s administration, and the equity
of the control which that able prelate claimed to exercise over
the temporal as well as spiritual affairs of the chaplains to the
East India Company; but his correspondence abundantly shows that
he could well appreciate the Bishop’s character. With regard more
especially to the cause nearest his heart--that of missions, Mr. C.
considered it to have derived from the deceased prelate, exactly that
kind of sanction which was then required; it wanted only official
countenance, and the reputation of orthodoxy. To labour for the moral
improvement and conversion of our heathen fellow-subjects, used to be
regarded as characterising a party in the church, and as proceeding
from a kind of fanaticism that would endanger the stability of
our oriental empire. But the interest which Bishop Middleton had
taken in the Missionary cause, had given reason to believe, that
official dignity combined with a high reputation for sound judgment
and secular learning, were not incompatible with the conviction,
that our rule in India had every thing to hope from the spread of
Christianity; and that it was not fanatical to suppose, that so vast
an empire had been committed to our governance for the noble purpose
of making known the Son of God, to a people who were ignorant of Him.
Within two months of the death of Bishop Middleton, the Archdeacon
of Calcutta fell a victim to the Cholera; and as that circumstance
rendered it necessary for the Government to delegate the
administration of the affairs of the See to other hands, Mr. Corrie
and Mr. Parson were commissioned to exercise such jurisdiction as by
law might be warranted, until a successor to Bishop Middleton should
arrive from England.
In a memorandum, penned about that time, Mr. Corrie writes:--
“Sep. 28th, 1822. This day sixteen years ago I first landed
in Calcutta. How altered the state of society! Then Mr.
Brown was senior Chaplain. He had at time dear Martyn in
his house, and received Parson and myself into his family.
Now he and his wife are numbered with the dead, and all
their children returned.... How many other changes, also,
in the state of the religious society of Calcutta, so that
Mr. U. only remains of the friends of religion in his class
of society of that day. How varied has been the scene of my
own Indian-life!
“In respect of public affairs, great changes, also, have
taken place. In ecclesiastical matters great changes. A
bishop and archdeacon appointed in 1814, and Bishop’s
college has been the result. The subject of missions
has thus, by degrees, become one of acknowledged duty
and advantage to society. The bishop hurried off by
sudden death: the archdeacon taken off not two months
after, more suddenly still: Parson and I appointed to
exercise their functions _pro tempore_. I would, however,
remark especially the state of my own mind during this
long period. I came to India chiefly with a view to the
propagation of the gospel; and that view, I trust I
can say, has not been lost sight of. My time has been
principally devoted to that object. My money, too, has
chiefly gone in that cause. I trust a mission has been
established at Chunar, Agra, and Benares, through my
humble means, which will go on, and ‘increase with the
increase of God.’ In Calcutta, the labours of Secretary
to the Church Missionary Society, in addition to my own
official duties, have helped to bring on the loss of
strength I am now suffering under. But I would be aware
that the state of heart is chiefly to be attended to. And
here I can see no one duty so performed, that I dare think
of it in the view of presenting it to God; and were it not
that Jesus is the righteousness and strength of all who
believe, I could not entertain the slightest hope.
“For about three months, my ancles have swollen
occasionally, with bad digestion, and aching of the limbs
and legs. The doctor says it is the effect of climate; by
which I understand that my frame is debilitated sensibly,
by the heat. He says, rest is the only remedy, and I am
come to Pultah Ghaut[113] for rest, and retirement. My
prayer to God is that I may be made fully alive to my real
state, and may not waste away without feeling the tendency
of such a wasting. I desire to have my loins girt about and
my lamp supplied with oil; so that, whenever the bridegroom
is announced, I may be ready to enter in.
“I desire to be more spiritually minded; and to have more
of a realizing faith, as to the truths I am exercised
about day by day out of the holy word. I would fain see
religion on the increase among us; and have more abundant
fruit of the word. Oh! that the Spirit were poured upon
Europeans and natives! Oh! that the kingdom of Christ were
established in my own heart! more settled in my family; my
flock; and on all around generally. Oh! that the salvation
were come out of Zion. Then should this nation be glad and
rejoice; and He whose name is Jehovah, be acknowledged
throughout the land. Amen.”
The debility of which Mr. Corrie here complains had so increased,
that the medical men decided that it would not be safe for him to
remain in Calcutta during the hot weather; and moreover, advised a
long sea-voyage as the best means for recruiting his impaired health.
He did not, however, think a voyage to be of so much consequence;
yet early in February 1823 he quitted Calcutta, accompanied by his
family and Captain Stephen of the Engineers, and went to reside on
the coast, near Juggernaut. For the first eight or nine weeks of his
residence at Pooree, Mr. Corrie’s health had been greatly restored;
but the anxiety and fatigue which he underwent in attending the
sick-bed of Captain Stephen, who died at Pooree on the 10th of May,
brought on a serious attack of fever. In this state he attended the
funeral of his deceased friend; but being too unwell to proceed
through the service, he was carried home in a state of the greatest
exhaustion. In the course of the day, however, Mr. Corrie revived
sufficiently to allow of his writing to Mr. Thomason, an account of
the last illness of Captain Stephen; after which the fever returned
with such violence that for several days the sufferer was scarcely
sensible. The following is his letter:--
TO THE REV. T. THOMASON.
“Pooree, May 10, 1823.
“The last sad offices having been performed for your
beloved son-in-law, I will endeavour to recal some of
the pleasing expressions which fell from his lips during
the last week, both with a view to the comfort of his
friends, and to indulge myself on a subject which engrosses
all my thoughts. My acquaintance with the dear departed
commenced in September 1814, when I saw him almost the
whole of every day during about a week. Again in 1817
and 1818, our intercourse was renewed both at Ghazeepoor
and Benares. He was then, it is almost needless to say,
strictly correct in his conversation and general conduct,
but did not exhibit that serious impression of divine truth
which latterly appeared in him. When we went on board the
schooner, I soon discovered a marked difference in him
in that respect. There was an evident love of religious
exercises, and religious books; and I observed more than
once a serious attention to private devotion. From that
period our intercourse was unreserved, and his general
conversation and remarks, such as belong to godliness.
He joined us regularly in our morning and evening family
worship. He frequently spoke of his expectation that his
illness would end in death, but we hoped otherwise; and
nothing particular, as to his views in the prospect of
such an event was mentioned. He had never been free from
bowel-complaint since we came together, and during the
early part of the week commencing April 27, he complained
of an increase to his disorder from having taken cold,
though no such appearances as usually attend a cold
appeared about him. He kept up as usual till Friday the 2nd
of May, when he did not come to breakfast with the family,
but came out to dinner.
“On Saturday he did not leave his room. On Sunday I went
into his room, and asked if I should join him in reading
the word of God and prayer, since he no longer could join
with us. To this he gladly assented, and began to speak
of the great mercy of God towards him in preserving him
from acute pain, whilst he felt himself sinking gradually.
I read the first lesson for the day, and he made several
remarks on the applicableness of the admonitions to the
spiritual state of the Christian. Being drowsy, from the
opiates administered to allay his disease, he desired me
to defer praying till the afternoon. In the afternoon he
was quite awake, spoke of the mercies of God toward him,
complaining also of his want of gratitude to his God and
Saviour. I spoke to him of what I thought of his state
when at Ghazeepoor in 1814, and especially some remarks
he then made on hymn singing, and expressed my delight at
his now altered feeling, and the ground of encouragement
it afforded him. He said that he had strong convictions of
sin before that time; that he owed much to his deceased
Aunt Stephen, who had tried much to impress his mind with
a sense of religion; adding, ‘I know now why Christians
take so much pleasure in hymn-singing; they love to dwell
upon the ideas conveyed by the words.’ I may here observe
that he several times, since we have been at Pooree,
spoke of his Aunt Stephen, and of all his family, and the
obligations he owed her.
“To-day he also mentioned his wish to partake of the Lord’s
Supper, before his intellects should become clouded.
On Monday, May 5th, he asked me if I were prepared to
administer to him the Lord’s Supper. As no time had
been mentioned the day before, I proposed to put off
the celebration till next day, when we would make it a
family ordinance; to this he cheerfully assented. I do not
recollect any particulars of what fell from him that day,
but his conversation was always with reference to his dying
soon, and filled with thanksgiving to his God and Saviour
for the comparative ease in which he lay, and especially
for the hope of heaven which he enjoyed; often exclaiming
that it was all of mercy, and entirely flowing from the
Saviour’s merits. On Tuesday May 6, his mind was confused
all the morning from opiates; about two, P. M. seeing him
collected, I asked if he would now have the Sacrament
administered? He said he wished to be more awake and would
postpone it till the morrow; adding, ‘I have committed my
all into the hands of my blessed Saviour, and I can trust
him to keep me sleeping or waking.’
“On Wednesday he was taken up with some temporal matters,
and wrote the letter which I forwarded to you on that day.
Afterwards Mrs. Corrie and I went into his room, and we
all, I trust, by faith fed on Christ in our hearts, with
thanksgiving. Our sick brother was much alive during the
whole of the service, and read the passages in which the
congregation join, with much clearness and fervor. On going
into his room about an hour after the service, he broke
out, ‘Oh, may this dispensation be blessed to my dear
Esther, that she may give herself wholly up to God, and
fix all her love on him alone. She has a deep sense of her
own unworthiness, and I bless God for the piety that is in
her.’ On Thursday May 8th, there appeared no alteration in
the state of his disease. Two surgeons from Cuttack having
arrived, our own doctor brought them to see him. They went
into the next room to communicate their thoughts on his
case, when he heard them agree that nothing could be done
for his relief. On my going into his room after they went
away, he seized my hand with all his remaining strength,
and said, ‘Oh my dear friend, how much am I indebted to
God for placing me at this time with friends, who do all
they can for my comfort, without concealing their concern
that my soul should be prepared for death;’ adding much on
the evil too many medical men are guilty of in cherishing
hopes of life when their patients should rather be thinking
of death, and contrasting the difference of his present
circumstances with what they would have been had he gone,
on leaving Calcutta, among strangers and irreligious
persons; then adding praise and thanksgiving to God. On
the early part of this afternoon Mrs. Corrie went into
his room, when he presently began to speak to her as for
the last time, praying that her husband might be spared
to her, and her children, and to the church, adding many
expressions of his regard and affection.
“On Friday, May 9th. On my entering his room early, and
enquiring after his state, he said, ‘I have had a wretched
night, not in body, for I have been easy, but in mind. I
have been thinking of this and that treatment which might
have been used; but it is all wrong, and thus my wickedness
brings its own punishment. I have much tried to repent of
my daily wickedness, and of my wicked life.’ Adding a good
deal on the subject of God’s ordering all our affairs, and
the duty of looking above human agents--and said, ‘O never
did weary traveller desire his home more than I desire my
rest:’ most cordially acknowledging with me the duty of
submission, and joining in prayer for an increase in faith
and patience. Some favourable symptoms appeared, but he
seemed to build nothing on them. For several days we had an
European Sergeant to sit up at night. He has expressed his
surprise at the constant patience our brother manifested,
and told me, that he was much in prayer during Friday night.
“On Saturday morning, about half past three, a violent
discharge of blood took place, and again about five. I
went into his room just after the latter, and found him
prostrate indeed.
“He began at once, ‘O my God, suffer me not to fall from
thee: make my repentance sincere, and let my faith stand
firm--O! accept me, unworthy! for the merits of Jesus
Christ. I am wretched and miserable, let my soul be
cleansed in his blood and presented spotless before thee;
bless my dear wife and children, bless my dear father and
mother, bless you (addressing himself to me,) and your
family; and God make you a greater blessing than ever to
the church, but don’t waste your life in this country,
go home and do good among the poor. O God! bless all the
doctors who have attended me, and let them not forget
their own mortality amidst these scenes;’ adding prayers
for such generally as he might at any time have had
disagreement with. On my reminding him of our blessedness
in having an advocate with the Father to render these
petitions available, he added strong expressions of the
mercy of God towards him, and of his earnest desire to be
at rest with God; adding ‘O God, thou knowest that I love
thee,’ and asked me if I thought it wrong to pray for his
dismissal. He spoke of his temporal affairs as settled, and
said he had no anxiety about his children, the Lord would
provide for them. About 7, on going into his room, I spoke
respecting the little probability when we first met that
I should survive him: he began to pray for blessings for
me, adding, ‘Bless the Lord, O my soul, and forget not all
his benefits; who forgiveth all thy sins, who healeth all
thy diseases.’ Adding with emphasis, ‘_forget not all his
benefits_; that he had been forgetful all his days, but the
Lord had shewed him great mercy.’ From that time he spoke
little. Being removed to another bed, he dosed much from
medicine. About ten, observing him restless, I asked if he
wanted anything? he said ‘No.’ If he retained his peace of
mind? He said, ‘His mind had become very confused.’ And on
reminding him of the ‘Advocate with the Father,’ he faintly
added, ‘Bless God for all the way He has led me,’ or to
that effect. About eleven, seeing him restless, and less
of consciousness about him, I asked him if he knew me, he
said, ‘Yes;’ and in answer to my question, ‘If I should
pray for him?’ he said, ‘Yes;’ but there was no respond
to the few petitions I offered up, and he was no longer
sensible. At half-past one, another discharge of blood took
place, which led us to think him expiring; but the spirit
lingered till half-past two, when, we doubt not, he entered
into his much-desired rest. I may tell you, though I mean
to send a medical statement of the fact, that the three
doctors ascertained after his death, that the liver was
perfectly sound, but the colon had become ulcerated; and at
length, a blood-vessel being eaten through, the discharge
above-mentioned ensued, and brought on dissolution; but
that this must have happened at no great distance of
time, and that no change of climate or treatment, could
have prevented the fatal result. This morning the beloved
remains were committed to their parent earth, in the Pooree
burying-ground. The burying-ground is an enclosed square on
the sands of Juggernauth.
“Those sands, after almost a year from the Rutt Jattra,
are still strewed with the whitened bones of the
wretched victims of this Indian Moloch, and I indulged
the idea, whilst standing by the grave, that we were
taking possession of the land in the name of Jesus our
Lord. Without disparagement to a few other remains there
interred, and of whose history I know nothing, I _knew_
that we were committing to the earth the remains of a
member of His mystical body; and will He not bring in the
remnant of His elect, and shall not these, at present,
wretched Hindoos, bow to His sceptre, and confess Him
‘Lord, to the glory of God the Father?’ Then, instead of
that heartless brutality with which idolatrous remains are
treated, decent burial will be given them; and instead of
the howling of jackalls and wild dogs over their remains,
‘Devout men will make lamentation,’ though they will
not sorrow as ‘those who have no hope.’ These remarks,
dearest brother, are indulged in, rather to ease my own
heart, than to comfort you and your sorrowing family. I am
inexpressibly afflicted for this my brother, but what is my
grief compared with his family’s? I send off this blotted
and only copy, both that you may receive it within a due
time of your knowledge of the afflicting event; and that
no discretion may remain with me as to multiplying copies.
Mrs. Corrie joins me in tender sympathy to all your house.”
For the remaining portion of the month of May, Mr. Corrie continued
to gain no strength. A change of air was, therefore recommended, and
he removed to Cuttack, about fifty miles inland. There it pleased
God to recover him surprisingly fast. But in a letter to Mr. Sherer,
dated June 13, 1823, he observed:--
“By the frequent attacks of illness I have of late
experienced, our thoughts are sometimes directed towards
you [in England]; but I must remain another year in order
to the pension. The Lord only knows what time may bring
forth. I feel most reluctant to leave India, and nothing
but necessity shall lead me to leave it at present.”
Ten days later Mr. Corrie writes to his brother:
“Cuttack, Orissa, June 23, 1823.
“You will have heard the reason for my being here, so I
will not repeat the history of my ailment. I am, through
Divine mercy, much better, but this enfeebling climate is
not favourable to the recovery of strength, especially
at the age of forty-six. You accuse me of writing
despondingly, I am not aware of any such feeling; though
sickness induces reflection, and ‘it is a serious thing to
die.’ Although my faith in the Redeemer is unshaken, and
affords at times strong consolation, yet the presence of
sin often clouds the view. But I will not fill my paper
with such reflections.
“On the death of the Archdeacon about two months after that
of the Bishop, Parson and I were appointed Ecclesiastical
Commissioners. The Archdeacon of Bombay remonstrated
against our appointment, and some of the Chaplains have
acted without reference to us. We have gone on quietly;
as in fact, there is little for us to do officially; and
I should not wonder to see in some of the high church
Reviews, (if opportunity offer) accusations of neglect. The
fact is, the Bishop has no authority whatever beyond what
his personal character may procure him. The late Bishop
laboured all his Indian life, to establish an authority
independent of the local Government. This was resisted
covertly by the Government, and was felt to be a grievance
by the Chaplains. I rejoice greatly in Mr. Heber’s
appointment, and trust it is a token for good to the
established church in India. Nothing short of annihilation
as a society, will be refused him by the Church Missionary
Society in Calcutta; and in truth, everything short of a
separate existence for it, was repeatedly offered to the
late Bishop.
“I should not have entered on this subject, except to tell
you how in the providence of God, I have been affected by
events.”
During Mr. Corrie’s absence from the Presidency, the Rev. Isaac
Wilson arrived from England, and the Calcutta corresponding Committee
of the Church Missionary Society having thus obtained the aid of a
clergyman, whom they could appoint as secretary, decided on forming
a Church Missionary Association, as had been done at Madras. Up to
this time, it will be remembered, the concerns of the Society for
Missions to Africa and the East, had been conducted in Bengal by a
Committee appointed originally from England; so that although the
friends of religion had by this arrangement possessed the means of
substantially contributing to the support of Missions, yet they had
not been formally embodied in a Society. The jealousy and opposition
of Government to Missionary operations having now, however, somewhat
abated, it was thought important to take advantage of the first
favourable opportunity that presented itself, to place the Church
Missionary Society on a more definite footing. The arrival in India
of an episcopally ordained Missionary, who could render essential aid
to an object that appeared so desirable, decided the corresponding
Committee to take measures for the formation of an Association so
soon as ever Mr. Corrie should return to the Presidency. This he was
enabled to do during the month of July, and accordingly on the 31st
of that month, the best means for forming such an Association were
taken into consideration. On the 11th of August another meeting of
the corresponding Committee and their friends was held, at which
rules for the conducting of a Church Missionary Association were
provisionally agreed upon; and with a view to a public meeting
towards the end of the month, copies of the proceedings of the
Committee were in the meantime printed and circulated for the
information of the subscribers to Church Missions in Bengal. On the
28th of August a public meeting was held, and the Calcutta Church
Missionary Association was formed, Mr. Corrie being chosen the first
President. In the Report of the proceedings on the latter occasion,
it is stated that
“The Rev. D. Corrie, in accepting the office of President
of the Association, addressed the meeting in a speech
which breathed an ardent spirit of piety, of affection,
and of zeal for the sacred cause of Missions. It would be
impossible to convey any adequate idea of it by a cursory
mention in this place of the persuasive topics then so
feelingly urged. Suffice it, therefore, to say, that, as
Mr. Corrie himself was deeply affected, so he made a deep
impression upon the whole audience.”
The formation of this Association was not, however, effected without
some little opposition, but as that appears to have arisen from a
misunderstanding of the motives and relative positions of the parties
concerned, and was speedily allayed, it is therefore here mentioned
merely in deference to the truth of history.
Respecting his own affairs Mr. Corrie wrote to Mr. Sherer, then in
England:--
“Calcutta, Sep. 11, 1823.
“We are all, through mercy, quite well. We cannot be so
much alone as my state of body requires, but we are more
alone than when you were here, and our souls and bodies
benefit by it; though I cannot but regret the partial
exclusion it occasions from some of the excellent of the
earth.
“Of public affairs I can say nothing, except that a
Committee for public Instruction is formed. This was
planned under Mr. Adam’s reign. A picture of him was voted
after Lord Amherst’s arrival, by a great meeting at the
Town-hall. Mr. A. is gone to Bombay in very bad health.
“Our great man, the Bishop, will soon, we hope, be here. He
will come opportunely for our Missionary affairs, and his
coming will prove, we trust, a blessing to many. They say
he means to make the senior Chaplain Archdeacon; whether
that means Mr. Shepherd, or myself, I know not, and am not
anxious about it. I should lose in point of emolument, but
the ease would suit me in my present state of health. I
trust I can bless God for an increasing indifference as to
outward things and distinctions.
“Mr. Jetter, about a fortnight since, baptized a young
Brahmin; and inquirers increase at Mirzapore. The place
is becoming known. It is now, also, assuming a pleasing
appearance.”
According to expectation, Bishop Heber reached India at the beginning
of Oct. 1823. So soon as ever it was known that the Bishop had
reached Saugur, Mr. Corrie, as senior chaplain, Mr. Abbott as
registrar of the diocese, and Principal Mill of Bishop’s College,
went down the river in the government yacht, to conduct his lordship
to Calcutta. On Saturday, Oct. 18th, the Bishop was installed in
the Cathedral, and on the following Monday was pleased to appoint
Mr. Corrie to the Archdeaconry of Calcutta. With reference to that
circumstance Bishop Heber wrote to Mr. Williams Wynn.[114]
“I have bestowed the Archdeaconry, much to my satisfaction,
on the senior resident chaplain, Mr. Corrie, who is
extremely popular in the place, and one of the most amiable
and gentlemanly men in manners and temper, I ever met with.”
In a letter from Dum Dum, Nov. 3, 1823, announcing his appointment
to the Archdeaconry, Mr. Corrie also informs Mr. Sherer:--
“We are miserably off for Chaplains, and you will see from
the date that I am at Dum Dum doing duty there until we
get a reinforcement. I am, however, but weak, being on the
recovery from a fever which was brought on by going out in
the heat, to marry a couple about the middle of October.
I had become quite unfit for the Presidency duties. The
sight of the Cathedral used to make me ill, from the weak
state into which I had fallen; and I trembled like a leaf
in the breeze when I ascended the steps of either desk or
pulpit. At the same time I could not leave the country, not
being entitled to the pension, for a year to come. I am now
relieved from those distressing occasions, and my mind is
eased of a burden. I feel that, humanly speaking, I may yet
be strong here, and do a little in the Missionary cause.”
Nor were these Mr. Corrie’s anticipations with respect to his health
premature; for being now released from the duties of the Cathedral,
he gradually recovered his strength, and attained to such a
healthiness of appearance, that persons who had not seen him for some
time, could scarcely imagine that he had been so seriously ill.
But besides the beneficial change which had thus been effected in
Archdeacon Corrie’s personal condition, it was no small satisfaction
to him to find, that in carrying on the affairs of the Church
Missionary Society, he could now have the advantage of the support
and direction of his Diocesan. For the difficulties in the way of
co-operating with that society, which appeared insuperable to the
late Bishop Middleton, having been either surmounted or removed,
it became the pleasant duty of the Archdeacon, to propose that the
Bishop of Calcutta should be respectfully requested to accept the
office of President of the Auxiliary Church Missionary Society,
which was formed in that city, on the 1st of December 1823. Nor,
after the active part which he had taken in the proceedings of the
Society, could it be otherwise than gratifying to the Archdeacon, to
hear Bishop Heber, on that occasion, publicly express his lordship’s
conviction, that the Church Missionary Society, in conjunction with
others of a similar nature, had been the means of accomplishing
extensive good.
For the two months following the occasion here referred to,
Archdeacon Corrie was chiefly resident at Dum Dum. To his brother he
writes from
“Calcutta, March 11, 1824.
“Our hot season has commenced. During the cold season
we have been residing chiefly at Dum Dum, the Artillery
station, seven miles from the fort, where, since my
preferment, I have done the Chaplain’s duty. Mr. Crauford,
now Chaplain of the Old Church, having friends in the
Artillery regiment, with whom he spends some days every
week, has agreed to take the duties of Dum Dum for the
present, leaving to me the charge of the old church. In
this Mr. Wilson, a Church Missionary, assists me; so that
I have had, as yet, no relief, except from the occasional
duties of this large place. And indeed, this was all I
desired, as, when not exposed to the sun and consequent
fatigue, I am as well as I am likely, with my nervous
frame, to be anywhere. We must now consider ourselves fixed
here for seven years, should life be prolonged. What may
be necessary for our children in that period, we know not.
Hitherto they have enjoyed good health; and if it please
God to continue it to them, we do not mean to separate them
from us. But we experience in fact, I trust, as well as in
theory, our dependence on a higher power, and are disposed
to do what may be His holy will, as we discover it.
“Of our public affairs you hear through public channels.
Of private and family affairs I do not like to say much
on paper. The bishop has proved toward myself most
disinterested and kind. Had he been less impartial and
less feeling than he is, I should not now have been here.
Repeated attacks of fever had so weakened me, that I could
not go through my duties; and here no unemployed clergyman
is at hand to help a friend in need. I was therefore,
preparing for a voyage to the Cape, which by draining our
resources would both have kept us low in circumstances, and
would have sent me back to what had proved a distressing
situation. We cannot therefore, but feel the hand of
Providence in the very considerate kindness of the Bishop.
He has met with much annoyance, I fear, in consequence,
from quarters where submission to Episcopal authority used
to be the order of the day; but which, like all order not
founded on Scripture principles, is only submitted to when
on their own side. I do not say that Episcopacy is not
founded on Scripture, but that, _all obedience_ to it does
not rest on the same foundation. I can truly say, I never
took a step in our Church Missionary proceedings which had
not the sanction of episcopal principles.
“We have now three Missionaries from the Society for
the Propagation of the Gospel. The College has begun
operations, and I feel no little satisfaction that the
first student is a youth previously prepared by the Church
Missionary Society. He is given up to the Society for
the Propagation of the Gospel, partly because they have
funds unappropriated, and the Church Missionary Society
has not, and partly because I could not find among our
friends the support I wished for in respect of this youth.
Alas! how much of human infirmity cleaves to us all; for
I do not pretend to be free from it, and others see more,
perhaps than I should like to acknowledge. Our Bishop is
the most free from party-views of any man I ever met with.
In a ruler this is beautiful, and I have felt the benefit
resulting from it. But a few years ago it seemed as if it
was impossible to exercise such a spirit. Certainly Bishop
Heber in those days, would not have been raised to the
Bench; when unlimited submission was the only condition of
cooperation. Some would have given up the Church Missionary
Society, and have resolved all the Episcopal Societies into
the Diocesan Committee. I withstood it, and held what is
now acknowledged, that the Bishop is (such) in his office
alone, and that whenever he sits in committee, he sits as a
private member, and not as Bishop. Hence he can sit in any
Society conducted on episcopal principles. The time indeed
seems approaching when all societies will send out men of a
similar spirit, and then our co-operation will be complete.
The three men, of the Society for the Propagation of the
Gospel, appear truly pious, though as yet they manifest not
that love of prayer and religious exercises which maintain
religion in its power.
“I long to hear more of you all, but we must be content, I
believe, to endure this longing as a necessary concomitant
of our voluntary banishment. I earnestly wish you would,
as you have opportunity, direct the attention of young
men of piety to this country. Of twenty-six Chaplains
allowed for Bengal, only thirteen are present; the distress
consequently is great, especially in Calcutta. No one of
us can be ill, or omit a sermon, without casting additional
labour on men already fully employed, whilst the Dissenters
are in number strong; both exhibiting variety to draw
people, and relieving each other from too much work.
“Our Government has declared war against the king of
Burmah, and an expedition is ordered against that country.
We have had skirmishing already on the borders, and have
lost some officers. Happily there is no power in the
interior to disturb us at present. Runjeet Sing, the king
of Lahore, is moving on the banks of the Indus; and it is
said an army of observation is forming on the Bombay side,
to watch him. We are all well, and expecting a journey
through the Upper Provinces in company with the Bishop and
family, to commence in June.”
Before the time arrived for undertaking the journey here mentioned
as in prospect, Archdeacon Corrie was called upon to officiate at
the ordination of Christian David, a native of Malabar. This person
had been a pupil of Schwartz, and had for many years been employed
as a catechist in Ceylon, by the Society for promoting Christian
knowledge. He had proved himself to be so faithful a labourer, in
the Christian cause, that except for some legal scruple on the part
of Bishop Middleton, he would have received ordination from that
prelate in 1821. He now came to Calcutta, bringing with him the
recommendation of Archdeacon Twistleton, and for a title, a colonial
chaplaincy to which he had been appointed by Sir Edward Barnes, the
Governor of Ceylon. The day fixed upon by Bishop Heber, for the
ordination of Christian David, was Ascension-day (May 27, 1824,)
and on the following Trinity Sunday, he was ordained priest. With
reference to that most interesting event, Archdeacon Corrie wrote
TO MR. SHERER.
“Calcutta, June 10, 1824.
“I had to examine him on such points as a missionary to the
heathen, unacquainted with Western science should know.
The Bishop was so pleased with my questions and Christian
David’s answers, that he has sent a copy of them to the
Archbishop of Canterbury.”
After some observations on private matters, the Archdeacon then adds:
“All public religious affairs you will learn from the
Missionary Register. A Ladies’ Society for promoting native
female education; Lady Amherst, Patroness!![115] Who would
have dreamt of this a few years ago?
“We set out next week with the Bishop, but a difficulty has
arisen about my being absent at the same time [with him] I
being _ex officio_ Commissary. This will in all probability
bring us back from Chunar. I have got over the hot season
without a fever, and am now tolerably well, though
constrained to keep in doors. I look forward to coming to
England as a dream of which the reality is barely probable.
O, may we be more in the contemplation of our heavenly
home! I have no reason to be dissatisfied with the world,
further than as sin renders it uneasy to me, sometimes me
to it; and my children will perhaps be better off by my
remaining here. For the rest, I have but little anxiety;
and home is home, in a Christian, as well as in a worldly
sense; nor shall we be at home until we get to heaven.”
The difficulty referred to in the foregoing letter, as regarded the
absence of both Bishop and Archdeacon from Calcutta at the same time,
having been surmounted, Bishop Heber, accompanied by his Chaplain,
Mr. Stowe, commenced his journey toward the upper provinces on the
15th of June, 1824. Archdeacon Corrie, with his wife and children,
followed in a separate budgerow. After three days voyage on the
river, they parted company; the Bishop and his chaplain proceeding to
Dacca, whilst the Archdeacon and his family passed on by Berhampore,
and Malda, to Bhaugulpore, where they were to wait for the Bishop.
But in the meantime Mr. Stowe was taken dangerously ill at Dacca,
and died there on the 17th of July.[116] Bishop Heber joined the
Archdeacon’s party on the 10th of August, and proceeded to visit the
several stations of Monghyr, Patna, Dinapore, Buxar, Benares, Chunar,
&c., in succession.[117] When, near Allahabad, the Archdeacon wrote
to his brother:--
“Sept. 12, 1824.
“We have seen much done here in the way of preparation; but
then it is much only as compared with the former state of
things. With reference to what remains to be done, nothing
comparatively has been accomplished. The country near
Allahabad, which the English possessed when I arrived in
Bengal, extended in length about twelve hundred miles, by
an average breadth of one hundred and fifty or two hundred.
That constituted the Bengal Presidency. The Ganges may be
considered a line running through the length of the tract,
dividing it into two parts. Throughout this extent, there
was only one place of Protestant worship [and that] in
Calcutta; and not a _building_ appropriated to worship out
of Calcutta, belonging to the English. There are now in
Calcutta four places of worship in the Established Church;
besides the Mission College, and three Dissenting Chapels.
There is a Church at Dacca, Benares, Chunar, Futtyghur,
and Meerut. Churches are in the course of erection at Agra
and Cawnpore. Whilst at the old stations of Dinapore and
Berhampore, public worship is still performed in an empty
barrack. There are at Monghyr and Benares, dissenting
Chapels, and perhaps at some of the upper stations also.
All this has not been accomplished without considerable
individual exertion, as well as public support: and
though individual piety is still lamentably scarce, yet
much more of public attention to religious observances
prevails than formerly; and also much more of individual
piety. With respect to the natives, when I arrived in the
country, a few converts were found at Serampore; and a
few, I believe existed at Dinapore: nor were there any
attempts [to convert the natives] entered upon beyond
those places, except at Cutwa, where the late missionary,
Chamberlain,[118] had settled. Now, we have a few native
converts in Calcutta, at Burdwan, and at Cutwa and its
branch in Beerbhoom; at Monghyr, Buxar, Benares, Chunar
and Meerut. In each of these places, a few converts are
found; and what will eventually work greatly for the good
of the heathen, some of the Roman Catholic converts, and
descendants of Europeans, who had become quite native in
their habits and language, are attracted by the labours of
the missionaries at those places; and in some of them, as
at Chunar, where the native congregation is the largest
on the side of India, [the Roman Catholics] constitute
the chief part. Besides these, I might mention Meerut,
and Futtyghur, where missionaries are labouring, and some
converts have been gained. Thus where all was darkness,
now, here and there, a glimmering of light begins to
appear. But a reference to the situation of these places
on a map, and of the small number to whom the means of
grace have proved effectual at each place, will shew you
how little has yet been accomplished. How much remains
to be done, ere this people can possess even the means
of knowing the way of life! We are now, as you know,
attending the Bishop. His visit cannot fail to increase
the disposition of the British to help on the work of
missions. At Buxar, he sat down in the hut of the native
catechist, and heard the Christians read; and questioned
them in their catechisms; at Benares, he went in his robes
to the Hindoostanee chapel, where Mr. Morris officiates,
and pronounced the blessing; and the same at Chunar. He
has acquired sufficient Hindoostanee to give the blessing
in that language. Also at Benares, he administered
Confirmation to fourteen native Christians, and afterwards
the Lord’s Supper: and at Chunar to fifty-seven native
Christians. He asked the questions and pronounced the
prayer, in Confirmation, in Hindoostanee, and also the
words addressed in giving the elements in the Lord’s
Supper. In the latter ordinance, he was assisted at Benares
by Mr. Morris; and at Chunar by myself. But, in general, I
have not been able to do more than attend him in public;
my state of weakness not allowing of visiting or dining
from home. Some of the old alarmists still remain, who,
by these proceedings, are silenced if not convinced; and
scoffers are put to shame. The Bishop, also, visits all
the missionary native schools, as he proceeds; and the
Missionaries are greatly encouraged by the interest he
takes in their proceedings.”
The Archdeacon then adds:--
“I must say a few words about myself. The season has not
been favourable, as yet, for restoring my strength. We
have had comparatively little rain; and the east wind
failed by the 20th of August. Since then the west-wind has
blown: and now in the afternoon blows hot. The river is
fallen as much as is usual in November. Notwithstanding,
I am greatly stronger than when in Calcutta, and have no
positive disease: at least I think so. We now begin to feel
the coolness at night--the forerunner of the cool season.
Six weeks will bring it here. I then hope, with care, to
recruit, and feel much the goodness of God in allowing me
this hope.”
On the 27th of November 1824, Archdeacon Corrie addressed the
following letter to Mr. Buckworth, from Cawnpore:--
“You will have heard, from my friends, of the debilitating
effects this climate has at length began to have on my
frame; but I am thankful to be able to say, that I am
better this year than last. Knowing the cooler nature of
this part of the country, at this season [of the year,]
the Bishop kindly invited me to accompany him [on his
visitation], and here we arrived early in October. The
latitude is five degrees higher [North] than that of
Calcutta; and, being within two hundred miles of the Snowy
Mountains, is more than proportionably cooler. Your parish
news is very interesting to me; and the increase of your
places of worship must be a source of great gratification
to you. If it should be given me to be your helper in one
of these Churches, separate from occasional duties, some
day, it would, I trust, be a comfort to both of us. But
it becomes us more than ever not to boast, or lay plans
respecting the morrow. We have now passed a fair proportion
of the days usually assigned to man; and besides this, we
have both personal experience of a dying nature. I feel
for my own part, how sickness even may lose the effect of
impressing the idea of death; and have hourly need to pray
for more of that quickening Spirit, who alone makes us and
keeps us alive to God and things divine and eternal. Our
situation here is quite different from yours,--we have no
parish annals to record. I arrived at this [station] on the
day fourteen years after sainted Martyn had dedicated the
Church. The house he occupied stands close by. The view of
the place, and the remembrance of what had passed, greatly
affected me. I arrived on the Sunday morning, after divine
service had begun; (the Bishop having come on the day
before) and, as the Chaplain is sick, I had to assist in
administering the Sacrament; and well it was, on the whole,
that none present could enter into my feelings, or I should
have been overcome.
“You wish to hear tidings of our Bishop; and, from public
sources, you will have heard of the favour he shews
generally to the righteous cause. Of the natural amiability
of the man, it is impossible to convey an adequate idea.
Our children speak of him always as ‘the dear Bishop.’
I merely mention this to shew how lovely he appears in
his general temper and habits. His conversation is very
lively; and from his large acquaintance with books and
men, very instructive, and tending to improve those he
meets with; whilst he industriously seeks opportunities of
public worship, Sunday and week day; and urges on all the
importance of attending on the means of grace. Surely this
land has cause of praise to God, that such an one has been
placed at the head of affairs here!
“At this station, there are about two thousand five hundred
Christians, and the chaplain being sick I remained here,
to do the parochial duties. Having accompanied the Bishop
to Lucknow, where we were entertained by the King of
Oude, I returned hither. The Bishop presented the King
with a Bible, and a Book of Common Prayer, in the native
language; and the King was so taken with the Bishop, that
he begged to have his picture; which was accordingly
taken immediately, by an eminent English artist, whom the
King keeps in constant pay. The Bishop went on his way to
Meerut, Delhi, and Agra; at the latter place I hope to meet
him, about Christmas; I am now therefore in a sphere I
greatly like. On Sunday last I had two full services; and
attended a meeting with the Dragoon regiment on Wednesday,
and with the Foot regiment last night, and feel no ill
effects; by which you will judge of the bodily strength
which is mercifully renewed to me. I have one of the
learned native converts with me; and he is collecting the
few native Christians here, and we shall, I hope, be useful
to them also.”
[109] Instituted in the year 1782.
[110] See above,--p.322.
[111] A printer and printing-press, sent out by the Church
Missionary Society, had just arrived from England.
[112] Moonshee Mooneef Masseeh, who was baptised at Chunar
in 1818.
[113] A place on the river Hooghley.
[114] Journal, &c., vol. 3. p. 230, 2nd edit.
[115] “The Ladies Society for Native female education in
Calcutta, and its vicinity,” was formed on the 25th
of March 1824.
[116] See Life of Bishop Heber, Vol. ii. pp. 217, &c.
[117] It has not been thought necessary to notice in
detail, the many interesting occurrences which have
already been related in Bishop Heber’s Journal and
Correspondence.
[118] One of the Baptists.
CHAPTER XV.
CAWNPORE--CALCUTTA--RETURN OF MR. THOMASON--DEATH
OF BISHOP HEBER.
It was because Archdeacon Corrie did not find himself equal to the
fatigue of travelling, that when the party reached Lucknow, it was
decided, that instead of proceeding with the Bishop, he should
endeavour to recruit his strength by remaining stationary for a time
at Cawnpore. From that place, therefore, he writes
TO THE REV. MR. THOMASON.
“Cawnpore, Dec. 26, 1824.
“I have been expecting, for some time, to receive a few
copies of the last Report of our Calcutta Church Missionary
Society. I am very desirous of endeavouring to help the
funds; but cannot well make applications without giving
some information as to our plans. I begin to fear that
even if about eight copies were dispatched immediately,
they would not reach me in time, as I am only waiting the
Bishop’s decision as to my movements. I have now done
the duty here, for five Sundays, and expect to be here
about three Sundays more. I could much have wished Mr.
Torriano[119] to have arrived before I leave, but he will
find his way comparatively smooth. You know I brought
Fuez Messeeh with me from Benares, where he was doing
little, and had fallen ill. He is still prevented by the
cough, which has for some time affected him, from doing
all I believe he is willing to do for the gospel. I have
every reason to believe him to be a partaker of Divine
grace; though his talent in communicating what he knows to
others, is not great. He, on our arrival, brought a few of
the families of the Christian drummers and fifers to our
house, for Sunday worship; and about six of their girls are
learning to read Hindoostanee and to sew, with Mrs. Corrie.
About three weeks ago, Mr. Fisher, Peter Dilsooke and his
wife Ruth, with their two sons came here. They had a chit
[letter] from Mr. Fisher, and I have since written to him,
and ascertained that he thinks well of them as Christians.
I have retained him on ten rupees a month, to teach such
Christians [adults] as wish to learn to read the Scriptures
in their native tongue, and Nagree character, and he has a
school in the lines, of eight adults; and his wife teaches
the Christian girls in our house, their two boys go to the
Free School. There are three native corps here generally.
The Christians connected with them are not fewer than sixty
or seventy; and there are many of a similar class connected
with the many public offices of the field command,
besides a considerable number of poor people of the same
description, who resort to Cawnpore, as the Calcutta of the
Upper Provinces. The native population too, is wonderfully
increased since I was resident here. On the whole, this
place calls loudly for Missionary help; and I greatly hope
something may be done, at least for those who profess
Christianity, and understand only the native language.
Already our congregation on Sunday last had increased to
about twenty; and I am writing to Chunar for copies of the
native catechism, and Nagree hymns, which are much desired
by some of the Christians. I happily got a supply of the
Scriptures in various languages. Should the Bishop decide
on my residing in the Upper Provinces, these stores will
prove invaluable; and become the means of blessing, I hope,
to many. The duties of a Chaplain, I know from experience,
leave him, at such stations as this, little leisure for
extra-parochial engagements. As I shall have more leisure
for such pursuits, with liberty to remove from place to
place, I shall consider it a peculiar happiness to be the
means of establishing christian worship, for the class of
people who are to be found at every station professing
Christianity, and knowing only the native language.
“I believe no copies of the ‘Outline of Ancient
History,’[120] have been sent to Bombay; will you be so
good as to send twelve or twenty copies to Mr. Farish,
as a specimen, that more may be sent if required? The
first class of native youths, in the Free School here,
are reading it; and get, from the former chapters of the
work, such information on the early religious history
of the world, as they would not otherwise at present
obtain. This Free School will, I hope, prove very useful
to this part of the country. There are ten boys and ten
girls already on the foundation, on the plan of the
Calcutta Free School. Many poor Christian day-scholars,
and seventeen natives, are learning English. There are
also, belonging to the Institution, a Persian and Hindee
school, containing together about one hundred children; who
read only the School-book Society’s books. The young man
who is schoolmaster, is a conscientious man, and attends
diligently to the duties of the school. The divisions you
have heard of nearly annihilated the school for a time; and
an opposition school was opened for day-scholars. This will
eventually do no harm. Competition will produce exertion,
and education will be better forwarded. It is wonderful
how much a little superintendence may help on these things,
where there is no selfish end in view, and no seeking
of preeminence; and I cannot but hope Mr. Torriano will
prove a great blessing to this place. How would it have
rejoiced the heart of Martyn, could he have had the chief
authorities associated by order of Government, to assist
him in the work of education; and how gladly would he have
made himself their servant in the work, for Jesus’ sake!
One poor blind man, who lived in an outhouse of Martyn’s,
and received a small monthly sum from him, often comes to
our house; and affords a mournful pleasure in reminding me
of some little occurrence of those times. A wealthy native
too, who lived next door to us, and who was intimate with
Sabat and Abdool Messeeh, sent his nephew to me, a few days
ago, to make ‘Salaam;’ and to express to me the pleasure
he derived from his acquaintance with Martyn. These are
all the traces I have found of that ‘excellent one of the
earth,’ at the station.”
The Archdeacon remained still another month at Cawnpore, and then
proceeded toward the valley of the Dhoon,[121] with the intention of
spending the hot season there. He writes to his sister, in a letter
dated
“March 6, 1825.
“We left Cawnpore on January 24; were one Sunday
at Futtyghur, and two at Meerut, and are to-day at
Muzuffernugur, three marches N. W. of Meerut, and in sight
of the snowy mountains. At Futtyghur we met dear old
Abdool, who is grown remarkably larger, but is reduced
in strength. At Meerut we enjoyed the society of several
excellent persons. Mr. Fisher has regular service in a
fine church, on the plan of the cathedral in Calcutta, on
Wednesdays and Fridays, besides the morning and evening
service on Sundays.... I was much pleased with what I saw
of Mr. F., and his labours are blessed.
“We are proceeding to the Dhoon, a valley on the first
range of hills. We expect to reach the Ghaut[122] in five
days, and to be at Dehrah, the head station on the Dhoon,
by next Sunday. We have in company with us, a son of
Mr. Layard of Uffington,[123] who has suffered from the
climate, although he has been only a year in the country;
but will, I hope, recover among the hills, as he has no
symptoms of serious illness about him. I am, through great
mercy, quite well. I do not expect, indeed, that my nerves,
never strong, will be ever what they were; still I am well,
have recovered my former appearance and size, and have
nothing to complain of.
“I have daily more cause for thankfulness in my present
appointment. Being confined to no station, I can go
generally where I am likely to be most useful; and retreat,
as we are now doing, from the violence of the hot winds.
The country acquired by the Nepaul war is likely to be of
great service as a retreat for invalids from the burning
plains. There is a mountain near Dehrah in the Dhoon, which
can be climbed with some difficulty, and has a fine level
top where we can pitch our tent, and have the thermometer
at 60° during the month of May. There we expect to pass
the months of April and May, and to descend when the rains
threaten; and so return to the plains. Farther on, the
climate is equally favourable; with a greater range to roam
over; but we are content to take the nearest shelter, as I
have no desire after field sports, and we are happy enough
at home. We have one of the Agra youths, named Amannee,
with us, so that we make a congregation of six, and enjoy
the repose of the sabbath much. We have a couple of small
camel-trunks filled with books, and so carry with us food
for the mind as well as the body.... Thus you know all our
affairs. Surrounded by temporal mercies, I trust we are
still saying, ‘Whom have we in heaven but Thee, and there
is none on earth, &c. &c.’”
To his brother, the Archdeacon writes:--
“Dehrah Dhoon, March 30, 1825.
“I am so much recruited in strength as to indulge the
hope of some further years of further endeavour for the
good of India. You hear of our public affairs from public
sources, but there are certain discouragements in the
situation of affairs, both as it respects church and state,
which you will not hear, and which it is scarcely worth
while to fill one’s paper with. He ‘whose kingdom ruleth
over all,’ is engaged to make ‘all things work together
for good to them that love Him,’ and with His love in
our hearts what need disquiet us?... Our difficulties in
church-matters arise chiefly from want of cordial union,
and from the fluctuating nature of our Society, which
renders it necessary to begin our affairs anew every few
years; and causes the labour of communicating intelligence
to be continually recurring. But the church generally is, I
doubt not, advancing among us; and we must not grow weary;
however, of necessity, we grow less able to do what we
would. In our Bishop we have all we can have in one man, to
unite us and to help our work by its various instruments.
“You would be delighted if you could visit us in our
present situation. We are living on the ridge of Kalunga
hill, near where General Gillespie fell ten years ago.[124]
The house we occupy is a kind of hunting bungalow, three
miles from cantonments, belonging to the commanding
officer here. Leopards in plenty live around us, and some
of our workmen going a few days ago to drink water at a
pool, in a recess in the wood, spied a large tiger on the
opposite side. We, however, have nothing to fear from them;
and now the novelty is over, the day passes in our usual
studies and pursuits, very happily. The children and I ride
on ponies, through the path-ways, early in the morning;
with a few men with large sticks ahead, to frighten away
any thing that might come among us. We have had snow on
the neighbouring hill, within a week, and specks of it are
still visible. We contemplate ascending the second range
of hills, about 8,000 feet above those we now are on; and
to pitch our tent there, during the approaching months of
April and May, where the thermometer ranges, we are told,
between 60° and 70°. Here we are happy to have it, from
twelve o’clock to six, about 80°.... Even this is a relief
unspeakable from the plains, and our nights are cool; the
wind regularly setting-in, in the evening, from the snowy
mountains. I have nothing to say about this people, (who
differ a good deal from the people of the plains,) because
I know but little about them.”
In another letter to his brother, dated 6th of April, Archdeacon
Corrie observes:--
“I have told G. that our Bishop confirmed about 150 adult
natives, at the different Church Missionary stations
between this and Calcutta; which shows that we labour not
in vain. The progress, though slow, is still a progress,
in respect of the diffusion of Divine truth, in these
parts. It will be an especial care to establish seminaries,
at the principal stations, for the instruction of native
christian youths, on as permanent a footing as we can.
Our territories, in this part of the world, are beginning
to be too extensive. We can scarcely hope to have men, at
the head of affairs, always of capacity enough for such
a load of government; but He who ruleth over all, will
doubtless use us for some good purpose, to this benighted
land. May those of us who feel the importance of this
subject be up and doing! There is a general falling off
amongst the Hindoos, from their former system. They have no
reverence for the usual forms of an oath. They set little
by the Brahmins generally; and, except on festivals, and
at particularly celebrated places, their idolatrous rites
are fallen into considerable disuse. The Hindoos, too,
much more generally than formerly, keep the Mahomedan
festivals. These facts are noticed by all the men in
office, throughout the country. From this, however, no good
has, as yet, arisen, to the righteous cause. Though less
observant of their own rites, they know nothing of the
gospel that they should value it. Their festivals resemble
an English fair, much more than what we consider by the
word ‘worship;’ and it is not to be wondered at, that the
natural man loves these occasions; or that a people so
circumstanced, should at first turn away from the humbling,
self-denying truths of the gospel, when set before them.
“These regions, [the Dhoon] are becoming much resorted to
at this season by the British, on account of the coolness
of the climate. I have a christian youth with me, whom I
daily instruct, and we met here a Brahmin, who has been
baptized by one of the Baptist Missionaries. He would not
stay with his teacher, having been long used to a roving
life. He seems quite convinced of the supreme importance of
Christianity. He reads the scriptures with me; and I hope
may grow in knowledge, and in grace.”
To Mr. Sherer, who had just arrived in Calcutta from England, in
company with the Rev. Francis Goode, one of the Company’s Chaplains,
the Archdeacon writes:--
“May 25, 1825.
“The arrival of Mr. Goode, after some recent comers, is a
source of much thanksgiving. I can now say, as far as the
church in India is concerned, ‘Lord! now lettest thou thy
servant depart, either to some retreat for a time on earth,
or to the rest which remaineth!’ I speak only in respect of
the prospects of the church at this Presidency, which, from
the several valuable ministers she now possesses, may well
do without so bruised a reed as I am.
“Mr. Newton,[125] you will know, is now the financial
secretary of our Church Missionary Society. He, above all
our Committee, has been with me like-minded, entering
with all his spirit into our concerns, and looking our
difficulties in the face. Having, as I hope, got Mirzapore
into some form, we must go on cautiously; by which I mean,
have our resources in view before we extend our plans. I am
now anxious to get the Female Central School built, and to
extend no more, but rather contract the present scale of
small schools.”
It will have been seen that it was in Bishop Heber’s contemplation,
that the Archdeacon should permanently reside in the Upper Provinces,
that by this means more effectual assistance might be rendered to
the Bishop in administering the affairs of his vast diocese. It was
however, ultimately arranged that whilst Bishop Heber was visiting
Madras and Bombay, the Archdeacon should proceed to Calcutta. With
this object in view, Archdeacon Corrie left the Dhoon, in the
beginning of June, for Meerut. From that place he wrote
TO MR. SHERER.
“June 25, 1825.
“We have been here (as you will have heard through Mrs.
Ellerton) a week. I feel some comfort in the idea of being
a hundred miles nearer to you, but here, I apprehend, we
must stay a month at least. The season has been unusually
warm here. For several years past, the seasons have proved
irregular, but this year the regular hot winds have been
blowing, and the natives anticipate a plentiful production
of the fruits of the earth. We are tied in the meantime;
and on every account I must not expose myself [to the heat]
more than I can help. We are at present in a bungalow which
Parson and his family inhabited most of the time they were
at Meerut. It is in Mr. Fisher’s compound; and here, I
believe, we must stay, for no other place is to be found.
An additional regiment of Cavalry and one of Infantry, are
to be here, so that every corner is filled. We have been
living with the Fishers almost entirely, but have now got
their leave to supply ourselves in this bungalow.
“Mr. F. is more attended to than any chaplain in the
country, by the upper classes, as well as by the lower; and
has a wide correspondence among conductors, writers, &c. at
surrounding stations. He has also a native congregation.
This is doubtless his proper work. A missionary, however,
would not at all interfere with any thing doing here. It
is evidently of God alone, that the few natives professing
christianity have been drawn together and kept together.
Many are reported as prepared for the reception of
christianity at Delhi, and Mr. H. Fisher yesterday went to
reside there, with Anund Musseeh. Anund has been unwell
with the small-pox, and unable to attend Mr. Fisher, for
scriptural instruction, as the Bishop desired; so that
his ordination must be postponed until some more distant
period. I am anxious to hear from the Church Missionary
Committee respecting Abdool and Bowley, in answer to my
letter of the 14th of April. If I hear nothing I shall
bring them down, considering the Bishop’s wishes sufficient
authority.”
To the same relative, the Archdeacon again wrote
“July 23, 1825.
“We purpose leaving this [Meerut] at the end of August,
and shall get down to you speedily. I told you that the
heat affected me, but by keeping quiet, I have avoided
feeling more than languor. I have not yet called on any,
except one or two in the next premises around us. I have
always assisted Mr. Fisher; and kept his flock together
during twelve days he was absent at Lehornupore and
Deyrah, where his son John is. He and his son Samuel had a
narrow escape from drowning, on their return. One of the
mountain-torrents came down suddenly. A _Suwarr_,[126] who
was with them, escaped with difficulty, together with his
horse. Samuel’s horse was carried down a good way, but both
his and Mr. Fisher’s horse, being in better heart than the
Suwarr’s horse, got over. A pedestrian, who attempted to
swim over, was drowned.
“We have now the rains, but scantily. The natives begin to
say the rains will not be heavy this year.”
In accordance with the purpose expressed in the foregoing letter,
Archdeacon Corrie left Meerut on the 22nd of August. In a letter
addressed to Mr. Sherer, on the 25th of that month, the Archdeacon
remarks:--
“We left much good at Meerut, and passed our time
pleasantly; and, I hope, not unprofitably.... We are in
sight of Futtyghur, from whence I shall dispatch this.
Goodness and mercy continue to attend us. The weather is
unusually favourable for us, but the country requires rain.
“At Meerut we had a Bible Society Sermon on the 14th, and
a public meeting on the 16th. Considerable interest, above
former years, was excited, and a fair collection made. Some
converts to the cause, also, among the upper classes of
Society.”
On his way to the Presidency, Archdeacon Corrie visited Cawnpore,
Chunar, Benares, and other stations with which he had been before
time connected or acquainted. With regard to Cawnpore, he observed in
a letter to Mr. Sherer, dated
“Allahabad, Sep. 12, 1825.”
“I wrote to Mr. Thomason, from Cawnpore, about a native
chapel. I am happy to tell you that little, if anything,
will be needed from the [Church Missionary] Society to
accomplish this object. I put a paper into circulation
before I left, and there was enough for present purposes
being raised at the station.
“On the Sunday, which I passed at Chunar, about two
hundred attended Divine service, of whom about forty were
unbaptized inhabitants of the place, and most of whom
attend every sabbath-day. Some of the scholars who have
received instruction in English, afford the most pleasing
hopes of their sincere conversion.”
And in a letter to the same relative, he writes from
“Benares, Sep. 26, 1825.
“We are detained here longer than I wished, but I hope to
do something for the mission by the delay. Our friends are
each doing what he can in his sphere. They have suggested
that I should write a letter to the Committee, which might
be printed in the Monthly Intelligence, giving some account
of the schools and congregations. I will send such a
letter, and it may be printed or not.”
With reference also to this subject, the Archdeacon informs his
brother in a letter dated
“Oct. 11, 1825, above Monghyr.
“Mr. H. Fisher, at Delhi--his father at Meerut: Mr.
Torriano, at Cawnpore--have each a native missionary
who labours around them, and instructs especially those
natives who profess christianity. This last class is fast
improving, I would fain hope, in knowledge and character;
and thus they become ‘Epistles of Christ, read and known’
among the heathens: and the reproach which formerly
attended the gospel is lessening.”
Thus wherever the Archdeacon might be, the subject nearest his heart
was, the progress of the gospel among the heathen.
It was on the 25th of October 1825, that Archdeacon Corrie arrived
in Calcutta, on his return from the Upper Provinces. Among the first
things to which the Archdeacon directed his attention, were the
affairs of the Church Missionary Society, which he found to be as
prosperous as could well be expected. At the end of the following
month he was gladdened by the ordination of his long-tried friend
Abdool Messeeh, who, together with Messrs Reichardt and Bowley, was
admitted into the order of Deacons, by Bishop Heber. The ordination
took place on the 30th of November, in the Cathedral of Calcutta,
and in the presence of a large congregation, among whom were more
than twenty clergymen. It was remarked by one who was present on that
interesting occasion, that
“Nothing could equal the joy of Mr. Corrie: he appeared
as if he could just then adopt the language of Simeon of
old. He has watched the gradual progress of every thing:
he could remember when matters assumed a far different
semblance.”
On the 23rd of December the Archdeacon attended the Bishop at a
public examination of the children educated in the schools maintained
in the Calcutta Ladies’ Society for Native Female Education; when,
during the examination, the Rajah Boidenauth came forward and
presented the Society with a donation of 20,000 sicca rupees, toward
the erection of a central school. One of the great objects which the
Archdeacon had long had in view, was thus in the progress of being
realized; and as a preliminary measure, he obtained permission to
place under the Ladies’ Society, those Female-schools at Burdwan
which had hitherto been supported by the Church Missionary Society.
These several causes for rejoicing were not, however, without a
corresponding draw-back. The hot season of 1825 had been unusually
unhealthy, and among others who had suffered in health were Mr. and
Mrs. Thomason, especially the latter. This decided Mr. Thomason
to return to Europe early in the spring of 1826. Mr. Sherer, too,
having accomplished the object for which he went out to India, was
preparing to return to his family in England. The Bishop, moreover,
left Calcutta on the 30th of January 1826, for the purpose of holding
visitations in Madras. Under these circumstances Archdeacon Corrie
writes to Mr. Sherer, then on the point of embarking for England:--
“Feb. 22, 1826.
“A feeling of desolation oppresses me, which I try to shake
off, by looking to Him who possesses all fulness, in order
to supply his needy dependents. In P. I lost my worldly
adviser, and in Mr. Thomason my religious helper: but the
Lord liveth. In you, I will not say how much we seem to
have lost; but this much I cannot but say. There is no
possibility of my following you in less than five years,
and what may occur before then, who can tell? It would be
presumptuous to say any of us shall see that period; and
yet there is no doubt a secret hope that we shall. How I
shall part with the mother and the children, I know not. It
seems as if they ought sooner to go into a more favourable
climate, and if it were necessary, I suppose the necessity
would go far to reconcile me to it. My heart goes with you
to Morcott and Colsterworth; may you be carried to them in
health and safety, and may the peace of God attend your
meeting with them! It seems superfluous to say anything
about my love for them. They need no assurance of it; yet
it is a relief to write about it.”
Some further account of his condition is given by the Archdeacon
TO MR. SHERER.
“March 14, 1826,
“We continue much as you left us. The wet has set in, and
the monsoon has been almost constantly against you. The
Bishop was twenty days reaching Madras. This will delay
your progress; but great is our happiness in knowing that
winds and waves obey His will, “whose we are, and whom we
serve.”
“Our Friday evening [services] have been but irregularly
attended. The Government dinners have, no doubt,
interfered; and next Friday Lady A. has an ‘at home.’
Shall we ever have ‘the powers that be’ on our side? Yea,
doubtless, it shall be even so.
“You will know all about Lord A’s recal before this reaches
you. May it please God to send us a Governor who will at
least own his duty in respect of the God of Christians!
The most painful thing in the present administration is,
that our duty as Christians is not recognised. Policy is
avowedly the idol worshipped.
“I am thankful and happy in my present situation. I know
not what time, if permitted to me, may bring forth, but
I cannot at present conceive of happiness in leaving my
station. A few short years will unite us all, I trust,
where probably natural feeling will be absorbed in
relationship to Christ, but not, I apprehend, be forgotten.
In the mean time, while passing through this ‘valley
of Baca,’ let our correspondence serve as ‘pools of
refreshment.’”
TO HIS BROTHER.
“Calcutta, April 11, 1826.
“Before this reaches you, we hope you will have received
back our dear Sherer, well in all respects. In this
changing world, we know not what a day may bring forth, but
we are taught that “sufficient unto the day is the evil
thereof;” and, therefore, I will anticipate none of those
things, evil to nature, to which both he on the water and
his family on land are liable, but trust that your meeting
has been joyous and thankful. We go on much as Sherer left
us. The fall of Bhurtpore and peace with Ava,[127] leave
the country externally quiet, but in so extended an empire,
composed of such discordant elements, we are less, in
reality, settled. Two native regiments at Bhurtpore refused
to go into the trenches; the business was hushed up, but
a discovery was made of the state of the native mind. The
fact is, that ‘the powers which be,’ while they fear the
smallest movement in favour of Christianity, fear nothing
when saving money is concerned. Whereas the native, if he
be liberally dealt with, will give you his caste even, if
you do not demand it all at once. “The Lord reigneth,” must
be our motto; and though we cannot but see what is doing,
must refer ourselves, to His power, providence and grace,
to order all things as shall be for His own glory.
“Yesterday I completed forty-nine years. Great goodness
have I experienced, great ingratitude am I conscious of;
but great is the mercy of God my Saviour; infinite the
value of Jesus’ blood. Therefore I will hope on, and expect
to be preserved by “the power of God through faith unto
salvation.” “He restoreth my soul for his name’s sake.”
Within a few days of the date of the foregoing letter, Archdeacon
Corrie received the afflicting intelligence that it had pleased God
suddenly to remove Bishop Heber from this scene of trial, to the
church triumphant in heaven. Appended to a copy of the letter from
the Rev. Mr. Doran which announced this event, and the circumstances
by which it was accompanied, the Archdeacon wrote
TO MR. SHERER.
“Calcutta, April 15, 1826.
“By the copy on the other side you will see with what a
heavy stroke God has smitten us; doubtless in mercy, though
we see it not now. Nothing can be added at present to Mr.
Doran’s account. All here is mute astonishment. Public
and individual concern is spread over all. I will send
all the public documents, and will take the first further
opportunity to send more particulars.”
These particulars are too well known to need repetition in this
place, but the following extract from a letter addressed about that
time by the Archdeacon to his brother, may not be without interest:--
“You will hear from other sources of the loss all India
has sustained, in the death of Bishop Heber. My first
impression was to inform Sherer, who, from being so lately
among us, could judge more readily of our feelings on the
occasion. I have printed, and privately distributed, a
sermon preached at the time; and have sent some copies
to Mr. Pratt. Mr. Robinson [subsequently archdeacon of
Madras,] took some copies to send home, with a sermon
of his own, preached at Trichinopoly, the Sunday after
the Bishop’s death. We cannot but be anxious as to who
will succeed to this see. Our late beloved Bishop was so
entirely a Missionary, that we can scarcely hope to see one
like him; and in respect of temper and beauty of general
disposition, to expect the like of him seems utterly
hopeless. In what I have said of him in the sermon, I have
said what I know his views were on certain points, rather
than expressed my own. Such was the natural amiability of
Bishop Heber’s character, that it was often difficult to
say whether he acted from nature or grace. But whatever
might be judged by some, at times, to be errors of
judgment, the general tenor of his life was so opposed to
worldly maxims, and what the world would have wished him
to follow, that there seems no doubt grace was the ruling
influence of his conduct. The great number of subscribers
he obtained for the society for the Propagation of the
Gospel, shews what an influence he had obtained; and how
many he had drawn over to support the Missionary cause.”
The sermon here alluded to, was preached in the Cathedral Church
of Calcutta, on Sunday, April 23, from Heb. xiii. 7, 8. In a short
notice prefixed to the sermon, the reason for printing it is stated
to be “not any idea of its pretensions to literary merit, but a
sincere desire on the part of the author, to improve the melancholy
occasion of it, to the good of a community with which he had been
connected nearly twenty years.” The Archdeacon added, that as “all
who approached their late beloved and venerated diocesan, could not
but admire his brilliant conversation, various acquirements, and
commanding talents, it was hoped that, the perusal of the sermon
might tend to recommend, to some at least, the cultivation of those
principles of Christian piety which spread a charm over all his other
great qualities.”
The limits within which it is desirable to comprise these memoirs, do
not allow of the insertion here of the vivid sketch of Bishop Heber’s
ministerial life in India, which this sermon contains, but as, in
the letter quoted above, specific reference is made to the Bishop’s
“views on certain points,” it may be proper to quote the outline of
the doctrines which the Archdeacon states himself to have “heard the
deceased prelate preach,” on different occasions.
“It was the _word of God_ which he administered. For man,
fallen from God and far from original righteousness,
he preached a full and free redemption by the blood of
Christ--justification by faith--the need of the Holy
Spirit’s grace to incline and enable man to repent, and
to bring forth fruit meet for repentance, persuading
man, by the terrors of the Lord, to flee from the wrath
to come, and by the mercies of Christ, to be reconciled
unto God--the pleasantness of religious ways--the comfort
attending the death of the righteous--the terrors of a
judgment-day to the impenitent, and the rewards of the
faithful servant--setting forth every Christian duty in
its relation to Christian principle, in his own peculiarly
lively and impressive manner.”
It is scarcely necessary to add, that Archdeacon Corrie was among
those who met in the Town-hall of Calcutta, on the 6th of May,
for the purpose of expressing their deep concern at the loss which
India had sustained in the death of Bishop Heber, and for devising
means by which the memory of the labours of that man of God might be
transmitted to future generations.[128]
On the 18th of May, the Archdeacon, after having long desired to see
such an object accomplished, was called upon to take part in the
ceremonial of laying the foundation-stone of a Central School for
the education of native females. Four years, it will be remembered,
had now elapsed since female education in India had been first
commenced on a general plan; but the difficulties in the way of
such an undertaking were apparently so serious, that but few could
have ventured even to hope that such an inroad on Hindoo prejudice
and superstition could have been made, as that above five hundred
females should already have been brought under instruction in
Calcutta and the vicinity alone. The ground purchased for the site of
the school and other requisite buildings, was in the centre of the
Hindoo population, and about half a mile to the north of the Church
Missionary station at Mirzapore. The foundation stone was laid by the
Lady Amherst, prayer having been offered up by the Archdeacon for the
divine blessing on the undertaking. Many natives (particularly women
and their daughters) were present, on this interesting occasion;
and the Rajah Boidinath Roy, through an interpreter, congratulated
the Lady Amherst on the success which had crowned the exertions
of her Ladyship and the Ladies of Calcutta; expressing also, his
deep sense of the gratitude which himself and others entertained
for the benefits which might be expected from the education of his
country-women.
The demise of the Bishop devolved on the Archdeacon the
administration of the affairs of the diocese during the vacancy of
the See. In writing to his brother he therefore observed:--
“Calcutta, June 29, 1826.
“We are now residing in the Episcopal house, which
Government allows me to use, as Commissary for the See,
and gives me the Bishop’s salary instead of my own. It is
a new thing to me, to be consulting Burn’s Ecclesiastical
law, Gibson, &c. There is, indeed, no power vested in the
Bishop of Calcutta, for Government reserve the decision of
every point to themselves; and the letters patent give no
independent authority. Yet such a man as Bishop Heber will
be applied to from all parts of India, on points affecting
divorce, wills, &c., and his opinion will be received as
law: so that such studies as I have mentioned, are not in
vain. The love for antiquity, indeed, which some entertain,
overlooks, I think, too much the present race of men; and
sooner than deviate from ancient modes, would suffer them
to pass out of life in their ignorance; but I have as yet
discovered no ground for such rigid adherence to rules
adapted to the Church in a settled state, and am sure the
early Evangelists did not observe them.
“All things here begin to assume their usual appearance
again, except that our beloved Bishop no more occupies his
seat among us; and that a second Escutcheon, hung up in the
Cathedral, reminds us, that two Bishops have passed away
from among us. My mind seems wearied with considering what
may be destined for our Indian Church. The work of Missions
had assumed a regular form. In the south of India, regular
help, and enough of it, would give Christianity an almost
established form; so many Natives profess Christianity. May
God be gracious unto the land, and send us a man of a right
spirit!”
By the advice of the medical men in Calcutta, the Archdeacon decided
on a journey up the river, as for as Benares and Chunar. He,
therefore, left Calcutta in the month of July 1826, visiting several
of the out-stations as he passed along. On reaching Benares, one
of the chief objects of his attention naturally was Joy Narain’s
school, in the founding of which the Archdeacon had taken so much
interest. He had now the satisfaction to find the School in excellent
order; there being in it one hundred and thirty-one boys under daily
instruction. Besides this, he found that two youths who had been
educated in the school, had been engaged ever since January last, as
assistant English-teachers in the free-school at Cawnpore, and were
giving satisfaction; and that the success of those youths in thus
obtaining a comfortable provision for themselves, had recommended
the school to the good opinion of the natives of Benares and the
neighbourhood. The Archdeacon found, also, that six other schools
had been established, in different parts of the city, in which, among
other books, the gospels were read. With reference to these schools
he observes:
“The streets of Benares, being for the most part very
narrow, the boys assemble in long Verandahs, and the
passers-by see and hear all that takes place. This, though
unfavourable for the purposes of a School, yet causes what
the boys read to be heard by many; and sometimes a hundred
people, and upwards, will crowd around, while the boys are
examined, in the previous week’s Exercises: and thus their
knowledge is diffused.”
On reaching Chunar, the Archdeacon records in a memorandum dated--
“Chunar, Sep. 17, 1826.
“It is twenty years since I reached Bengal, having
arrived in Calcutta on Saturday, Sept. 20, 1806. I had
appointed the 20th. Sept. as a day for calling my ways
to remembrance; but have aforetime too much neglected
this duty: and I fear interruption on Wednesday, the
Anniversary of my actual entrance on life in this land.
Many sinful causes have of late years, prevented me from
making Memoranda of the state of my mind, as formerly, but
I have thus deprived myself of the power of calling many
things to mind, of which I ought deeply to repent; and am
constrained to pray, “Cleanse me from my secret faults,”
secret and hidden by forgetfulness from myself. Early in
1819, I arrived at the highest emoluments in the way of
Chaplains. In 1822, I received increased emoluments as
a Commissary for the See; and now enjoy alone, all the
advantages arising from the second vacancy of the See. I
feel decidedly, and painfully, that large means have not
been of advantage to myself, or family. My own soul has
gradually lost much of the liveliness I once possessed
in religion. The readiness to labour, the willingness to
attend to the poor, the pleasure of going here and there to
serve others, either officially or of choice, is greatly
departed from me. Increased years, and debility, may have a
share in this indisposition to active duties, but are far
from being the whole cause. I am deeply conscious, also,
that the receiving of so many [persons] from time to time
into our house (though in many cases a mere returning of
civilities, or rather favours previously by us received,
and a debt of gratitude, and in almost every case appearing
to be an exercise of hospitality) yet the numbers at table,
consequent desultory conversation, &c. weaken the power of
religion in me, and I seem to myself to have no strength
in comparison of former days. I have many thoughts how far
this company and constantly full table have had a share
in my loss of health. I would especially call to mind, my
dulness in secret duties, and how seldom I can ‘take hold
on God.’ I read and kneel in devotion, but too generally
without apprehending or appropriating any benefit. Deeply
humiliating as this is, I yet bless my Saviour that it
is no worse; that He has not cast me utterly from his
presence, nor taken His Holy Spirit from me. I am conscious
of a desire to be ‘as in days past,’ and of some endeavour
after it. But O! I have much ground to regain; many days
to redeem, and fewer left to work out my salvation in.
The cross of Christ is my only hope and glory. The Lord,
I think, knows I desire to be crucified with Christ; and
to have all iniquity taken away. Lord, work thou in me to
do, no less than to will! Oh! incline and enable my dear
partner to bear in mind more and more, the subjects of our
late conversations; that our own souls and our lovely and
beloved children, may be improved in every grace of the
Spirit; and that our light may yet shine before men, to the
glory of our heavenly Father. Preserve our dear children in
health; and O! give them spiritual healing and blessing.
Make us more and more one in Christ Jesus. Help me to walk
circumspectly, and to behave in present circumstances as
becometh the gospel of Christ. O keep me from any fall,
either in public or private; and lead me in the paths of
righteousness _for thy name’s sake_. Other plea have I
none: other refuge have I none. To thee, to thee alone I
cleave. A poor feeble vine, I would cleave to thee as the
stem; and in thy strength alone be strong. Quicken me more
and more. Lead me from strength to strength. ‘Hold thou me
up, so shall I be safe?’ O! forsake not the work of thine
own hands. I am thine, save me. Amen.”
As it was at Chunar that Archdeacon Corrie commenced his missionary
labours, his account of the state of the native church there may not
be omitted. He writes:--
“The congregation of the Hindoostanee worshippers, is
rather on the increase. The day I was there, upwards of two
hundred attended, of whom at least fifty were unbaptized
natives. I conversed with some of the recent converts, who
appear to be really sincere. Among them some are natives of
villages in the neighbourhood, who, at first, were greatly
opposed by their relatives; but retreating to Chunar, they
continued to receive renewed strength and encouragement,
by attending on the means of grace. By repeating their
visits home at intervals, they have at length overcome
prejudice so far, as to be heard with attention, on the
subject of their change; and in one case, the convert (who
is one of several brothers, Brahmins, who are the principal
cultivators in the village) has been acknowledged by his
family, and allowed to resume his place among them.
“Of those natives who attend Christian worship, one whole
family have become candidates for baptism. The first of the
family who became impressed with the subject of religion,
was the eldest son; about two years ago, he proposed
himself for baptism, but his father entreated Mr. Bowley
to delay, and he also would consider whether he should not
join the son. Mr. Bowley on this account recommended delay
to the son; he has continued steady, and now the father and
mother, and some other members of the family, are resolved
to embrace Christianity.”
On the 20th of September the Archdeacon commenced his journey back to
Calcutta. When above Rajemahl, he wrote
TO MR. SHERER.
“Oct. 4, 1826.
“At Benares and Chunar, our friends are greatly improved,
and their usefulness and comforts increased by the
ordination. There is also more of Christian union and
love among them, and their work prospers. We call on the
chaplains and missionaries as we pass along, and on few
besides. We hope to reach the Berhampore river to-day. We
have been mercifully preserved, during our journey on this
uncertain river. By going leisurely, we have not had an
alarm, while most persons we have met with have lost boats,
or been some way annoyed. What lies before me I know not. I
regret not having regularly to preach, for though ministers
are too apt to read the Scriptures for others, I find it
good in any way to be kept close to them.
“I sometimes long to visit you all; but vain are such
longings, for after all, we are only that to each other
which God makes us. The light of His countenance alone,
maketh whole; and I should have no comfort in leaving my
post, without some more evident necessity than appears at
present.”
Archdeacon Corrie arrived in Calcutta toward the end of October, and
early in the following month (Nov. 12th) was present at the opening
of a new chapel at Mirzapore, in which it was intended to have the
services of the Church of England statedly conducted in Bengalee.
Not long before Bishop Heber left Calcutta on his last visitation,
he had recommended the Church Missionary Society to make a pecuniary
grant toward the building of the chapel, and the Archdeacon had laid
the foundation-stone of it during the April of this year; the object
mainly contemplated in the erection of it being, to afford native
Christians and such natives as might be enquiring after Christianity,
an opportunity for attending the worship of God, conducted in their
own language. On this occasion, a considerable number of native
Christians were assembled within the chapel, and the doors were
thronged by crowds of Hindoos and Mahomedans, who were attracted to
the spot.
On the day following, the Archdeacon writes
TO HIS BROTHER.
“Calcutta, Nov. 13, 1826.
“From Sherer you will learn our own affairs, and will know
that since he left us we have been up to Benares. We are
rendered uncomfortable in this large house by the decaying
state of some part of the walls; so that our personal
comfort is not increased by the enlargement of our limits.
And so I have found it in every advance in temporal
circumstances; something or other connected with it, has
always prevented increase of enjoyment. All true happiness
dwells in the mind: and O, “What shall I render to the
Lord,” that the peace of God, through Christ Jesus, is no
stranger to my breast? Too often, alas, have I had reason
to mourn my backslidings in heart, and temper, and conduct;
but if guilt removed return, the power of the atonement
may, also, be again and again proved.
“I find myself more a bishop than during the former vacancy
of this See; but here again the passings-by of some, the
reluctance with which others apply for what they cannot do
without, &c. might well embitter this temporary elevation
also; but that, I trust, I have learned to forbear in some
measure, and to forgive as I expect forgiveness; so that
no breach has occurred with any of our body. I am bound
both in conscience and consistency to take part in those
measures which have, all along, given offence to some,
whilst they are obliged also to take me with them in their
plans. The reluctance, however, is on their part, for ‘so
that Christ be preached, I rejoice.’
“Now our cold season is set in, I think with reluctance, of
returning to England. Here, I trust, I am useful in helping
on projects for the good of many thousands; in England,
a small parish would be all I could undertake the charge
of. Nothing, therefore, but decided inability to remain
in India should make me leave it. Our children, indeed,
cannot here fully comprehend that flow of the Christian
affections which the interest taken in all classes at home
calls forth; and whether I shall be able to part with them
and their mother, for three years, to visit England, I know
not. I greatly shrink from such a separation.
“You will have read the life of Dr. E. D. Clarke, and will
have seen the intense desire with which, when abroad, he
sought letters from home. Now something similar has always
dwelt in me, though wife and children, dear as life, have
consoled me under long silence from home. The life of
Clarke is admirably well done. I remember the person of the
biographer, and admired his fine delivery of a sermon at
St. Mary’s [Cambridge]; the subject of it I have forgotten.
But that is a long time ago, he must be getting old now,
and I am following fast after him.”
During this month (Nov.) it was, that a circumstance occurred of
some interest, as indicative of the feeling of the native mind,
with regard to Christianity. It appeared that for want of funds,
the Committee of the Church Missionary Society in Calcutta, were
intending to withdraw their missionary from Culna, a populous town
and district on the west bank of the Hooghly, where schools had been
established. But no sooner were the principal native inhabitants of
the place (who were chiefly of the Brahmin caste) apprised of that
intention, than they presented a petition in Bengalee, to Archdeacon
Corrie, requesting that the missionary might be continued with them.
Among other things, they observed that:--
“They acknowledged that they formerly entertained some
slight degree of apprehension of our sacred books; but that
in consequence of the Rev. Mr. Deerr making known to them
these our Scriptures, not only had their fears entirely
vanished, but they considered that these books were
deserving of unqualified reception, and highly beneficial;
and on this account, they considered themselves equally
benefitted, and rejoiced, as much as a man born blind when
he receives his sight.”
It having been decided to appoint an assistant to Mr. Bowley,
in the mission at Chunar, Mr. Landeman, who was born in India,
and well acquainted with Hindoostanee, was the person fixed
upon. Previously, however, to the departure of this gentleman
from Calcutta, a meeting was held (Dec. 15, 1826,) in the Church
Missionary Library, at Mirzapore, when Archdeacon Corrie delivered
an address to Mr. Landeman, in which he took a brief review of the
circumstances connected with the then state of missions, and the
duties arising out of them. The whole address was characterised by
that large-mindedness, singleness of heart, and tenderness, which the
Archdeacon was wont to manifest on occasions like these.[129]
As several months had now passed since the death of Bishop Heber, the
intelligence of the appointment of his successor, was daily expected
to reach Calcutta. Thus the Archdeacon writes
TO MR. SHERER.
“Calcutta, January 25, 1827.
“It seems that the news of Bishop Heber’s death had reached
England overland in August. ‘The Osprey,’ and ‘Barett,’
carry official accounts. We shall now soon hear of a
successor. The head of the Church reigneth, let the earth
rejoice; and may we wait the result in patience. You will
hear that Mr. Mack published, in the ‘Monthly Friend of
India,’ an attack on our Mirzapore friends; very unkind,
and mistaken. It has recoiled painfully on their own head;
for Adam, who is now editor of the Bengal Chronicle, has
taken it up, and ‘John Bull,’ has responded; and the old
sores about Serampore premises, imperfect translations,
and fallacious statements, have all been laid open again.
We have kept silence, though called upon for explanations,
&c. &c., and the storm is a little blown over.... The
time of difficulty in our funds, (viz) the end of our
year, has come on, and I am often much cast down in mind.
Great temptations arise to withdraw, and leave things to
themselves: for few come freely to take a part.... But
is not the cause of missions the cause of Christ? I fear
really for those, who, with the opportunities now afforded,
can overlook that cause. It seems pure selfishness, to be
content that these [natives] should go on in ignorance
and sin, so we get but to heaven ourselves: and it is
often, I doubt, fear for myself, rather than love for the
heathen, that keeps me, in a measure, at the Missionary
helm. But here I must stay: yet after all, if I wear away,
some might feel it then incumbent on them to take it up
more efficiently. Doubtless a principle is at work in this
community, which will lead the population forward rapidly
in knowledge and character generally; and if it be not
rightly directed, those who neglect the present season of
operation will suffer: but I shall not see that time, rapid
as the progress is. New states are plainly no place for a
person who possesses a competency, and can enjoy repose.
India especially, is not a country a man who knows anything
of England would _choose_ to grow old in. Here, in a
peculiar degree, the mind is forced to look off, both from
the Church and from the world, to the Rock, Christ.”
TO THE SAME.
“Feb. 22, 1827.
“We are now more out of the way of such a bustle as we
formerly were subject to, being, (as I think I told you)
fixed in a nice little house at Cossipore; but I fear
falling into the opposite extreme; for when we cease to
do all we ought for the good of our fellow-sinners, we
sin against the law of Christ. Surely, there is as little
peace in retiring, selfish ease, as in bustling ambitious
publicity. I returned a few days since, from Burdwan.
The fields indeed, in that quarter, seems ‘white for the
harvest,’ but both Mr. Perowne, and Mr. Deerr, are obliged
to leave their posts, and seek change of air. Mr. Bowley
is, also, becoming well attended to, about Chunar. Isaiah
lx. 4, 5.[130] has been much on my mind, as applicable to
these two spheres of Missionary labour at this time; and
fear fills my heart, whilst it is enlarged with gratitude
and thankfulness.
“What may be the effect of such a commotion as seems
approaching, on the powers that be, and how we shall
provide for the increased calls for men and money, I know
not. But surely He whom we serve in the gospel of His Son,
can, and will appear for us. Rumours have reached us about
a new Bishop, and men unknown to missionary fame, have been
named. This seems sad: let us in patience wait the event.
“Government has given forty rupees monthly to Chunar
Church; and the same to Gorrikepore Church: and I am not
without hope of getting a monthly salary for Bowley, as
Minister on the Establishment, to a congregation of native
Christian subjects of the Government. Yesterday was the
Bible Society anniversary. An excellent report, drawn up
by Mr. Goode: all our old plans are going on, sometimes
briskly, sometimes heavily. ‘Faint, yet pursuing,’ my
habitual motto.”
In the following month, (March 15) Archdeacon Corrie again visited
Burdwan, for the purpose of examining the schools there, and also
for making enquiry into the conduct of the head Pundit connected
with the mission, who, for some time had been carrying on a system
of double-dealing. It appeared that this Pundit had induced no
less than thirteen Brahmins (most of them school-pundits) to apply
to the Missionary at Burdwan for Christian baptism; and that, as
a preliminary step, they had accordingly been receiving daily
instruction from the missionary, and evidencing the while a good deal
of apparent sincerity and earnestness. At length however, one of
the number went to the missionary, and told him, that all that had
occurred was mere hypocrisy, and had been kept up at the instigation
of the head-Pundit; that the only object they had in view, was to
induce, if they could, the missionary to “report them as enquirers
after truth;” their notion being, that if that were but once
published, they would have the missionary in their power, as they
thought that, for consistency’s sake, he must keep up appearances,
and so be obliged to continue them in their schools, and pay them
their wages.
It has been thought desirable to mention the particulars of this
transaction, because a repetition of such or similar attempts to
deceive missionaries, may be expected to occur the more frequently,
in proportion as the profession of Christianity becomes more common
among the natives of India. It does not seem, however, that the
Christian missionary need be unduly depressed by the occurrence of
such instances of the sad depravity of the native character; for
whilst deploring the miserable condition of the deceivers themselves,
he will know that even they must have received more distinct ideas
of divine truth than they otherwise would have had. For himself, he
will learn how little confidence can be placed in any profession of
Christianity, which does not originate in a change of heart, by the
power of the Holy Ghost. Still, the Archdeacon found some encouraging
circumstances connected with the mission at Burdwan. In the report of
his visit, he relates:--
“I had some conversation with Manick, a Brahmin who was
baptized on the 16th of December. He had been for some time
employed by different missionaries. I asked him, ‘What he
had seen in Christianity which led him to embrace it?’ he
replied, ‘In the Hindoo _poorans_ and _shasters_ there is
no certainty: one asserts one thing, another, another; but
here is a clear way’--‘In what way in particular?’--‘More
especially in the way of worshipping God: in other systems
a variety of ceremonies and rites must be observed; in this
it is required only to pray to God alone’--‘What have you
learned to pray for?’--‘Daily I pray for pardon of sin;
for this I daily require.’--‘What do you understand by
sin?’--‘Whatever is not according to God’s commands.’ He
then, in answer, repeated briefly the substance of the Ten
Commandments; and said that every one must labour to fulfil
them to the utmost of his power, though no one could do it
perfectly. A good deal more conversation followed.”
The next communication from the Archdeacon shews him to have been
still anxious respecting who might be Bishop Heber’s successor. It is
addressed
TO MR. SHERER.
“Calcutta, April 7, 1827.
“It is now a year since Providence was pleased to withdraw
our Bishop, and we have no tidings of a successor. We shall
no doubt, hear in due time, but the delay of arrivals keeps
us, also, in ignorance how matters stand with those who
are dear to us in the bonds of nature. Since the beginning
of January, we have continued to reside at Cossipore
chiefly. The quiet, freedom and airiness of the situation
is very agreeable to us; and when a Bishop arrives, I shall
have less occasion to be so frequently in town. The ship
that carries this, carries also Mr. Perowne and family.
His removal just now is very painful, on account of the
mission, as you can well judge. Deerr will reside there;
but declines taking charge of the mission. Mr. Wilson
will go up every month: he has been three times since you
left us; and is very acceptable to the people; and we may
hope the work will go on. Dear Abdool Messeeh is gone to
his rest. A tumour somewhere in the back, of which he
had nearly died two years ago, proved to be a carbuncle,
brought on mortification and death. He always spoke of it
as a boil; and his little medical knowledge proved indeed a
fatal thing to him. But his end was according to the tenor
of his life,--peaceful, intelligent, resigned. His last
sensible breath was expended in singing a hymn, of the kind
and meaning of that in Simeon’s collection, “Lord, remember
me!”[131] An obituary is sent home, which you will no doubt
see.[132] Mr. Reichardt will now have the principal charge
at Mirzapore. His German order and system, is becoming
very important to us. There are three catechists, who
ought to be lectured once a week at least: and an account
kept of their labours for the information of the Society.
Mr. W. seems as if he could not do this. He will talk
and preach from morning to night; but this particularity
seems to him, resting in the letter; but Reichardt thinks
otherwise, and rightly; and will labour also to render
the whole a spiritual service. My sphere, as far as it
appears, is about Benares. There our friends require only
to be led; and I feel I have no power to command. I am
expecting 300 Rupees a month [from Government] for Mr.
Morris, as minister of Chunar. Greenwood is coming down to
the Calcutta Grammar school, perhaps has arrived there;
and Morris can officiate also in Hindoostanee, leaving
Bowley free to itinerate. The Society will be relieved, in
part, by these means, besides in some degree accredited by
Government. Indeed, since I have been in charge, Government
has done every thing I asked. Both Mr. H. and B. and Lord
Combermere, have, in official matters, shewn much kindness;
and I ask nothing else.... The expences of the mission,
of necessity increase, as the work increases. Bowley now
requires three bungalows in different villages, where
influential people have embraced the gospel; and their
neighbours desire, also, to hear more of ‘this way.’ Mirza
Bagir, son of the traveller, Abu Talib Khan, was baptized
last month. Mr. W. Bird was the means of his becoming
acquainted with the Scriptures, and sent him to Bowley for
baptism.”
In a communication addressed, in May, to the Church Missionary
Society in England, the Archdeacon enters more fully into some of
the encouraging circumstances, and prospective difficulties, then
attending missions, and which are touched upon in the letter given
above.
“Opportunities open on every side for missionary work: but
we cannot meet them. I agree entirely, that the prospect
of good, and not present local patronage, should move us
in attempting new plans; but everywhere the population
is very large, and access to them comparatively easy.
Government has granted to Mr. Morris at Chunar 300 rupees
a month, in consideration of services rendered to the
native congregation; but new openings round that station
call for increased help. One convert baptized last year,
has, from his fisher’s death, become heir of his property
in land: a place of worship is required in his village;
with a school, and a native catechist. A Zemindar, also
lately baptized, possessing property in land in a village
opposite to Chunar, has called for the same kind of aid: a
bungalow is building, and a catechist will reside with him.
Thus success in our labours entails increased expense. We
may hope that Divine Providence will raise up aid; but at
present, we see not how. We may indeed, hope that the days
of indifference on the part of the British are gone by, and
that our Bishops will continue, in succession, to uphold
the work of evangelization; but it seems to me that the
most trying period for all our plans may yet be to come.
Till help be raised up among the natives, or the Government
take up the subject, the work will be up hill: we cannot
expect the natives to join heartily till they taste the
good of what is brought before them; and that will not
be, humanly speaking, till the young now educating, grow
into active life. The Government has given a precedent
at Chunar, of helping to afford instruction to converted
natives; but till congregations are collected, Government,
on the present system, cannot help directly. Fifteen or
twenty years then must pass on this “System of Mendicancy,”
as Bishop Heber well termed it; and as we feel it to be,
in a way which you at home cannot well understand: _you_
address congregations where all acknowledge the duty, and
profess faith in God for its success--_we_ mix with those
who scarcely acknowledge the duty or utility of attempting
the conversion of the heathen, and have no hope of success.
We are encouraged however, to persevere; and I trust that
our faith will be found of a kind more precious than gold
that perisheth, though it be tried, and sometimes as by
fire; and that, after all, chiefly from within.”
During the summer of 1827, the Archdeacon had his equanimity somewhat
disturbed by the intelligence that the sermon which he had printed
on the death of Bishop Heber, only for circulation among his own
friends, and those of the deceased prelate, had been made public in
England. With reference to that circumstance, he writes
TO HIS BROTHER.
“I am filled with concern to hear that my sermon has been
reprinted in England. It was intended to be purely private,
and I sent some copies to be distributed privately. It will
be fine game for the reviewers: well, I must be content.
No man ever less sought publicity, or was less fitted for
the trials connected with it. I have been led from one step
to another, and it is singular that those with whom I have
felt most closely united, have seemed least to rejoice in
my advancement from time to time. I have acquainted you
with some of my experience in the school of authority; and
it has made me desire retirement more than ever; yet how I
shall leave this country, except ill-health compel me, I
know not.”
It must not be omitted to mention, that with the administration
of the diocese of Calcutta, during this vacancy of the see, was
connected a more active attention to the operations of the Society
for Propagating the Gospel, and of the Society for Promoting
Christian Knowledge, than the Archdeacon had before felt called
upon to give. To this was added an occasional correspondence
with the English functionaries of those Societies. The following
communication addressed to the secretary of the Society for
Promoting Christian Knowledge, will not be read without interest:--
“Calcutta, Sep. 15, 1827.
“I had yesterday the honour to receive your letter of March
1st., and beg to offer my best thanks to the venerable
Society for Promoting Christian Knowledge, for its
acceptance of my offers of service, and to yourself for the
obliging manner in which your communication is conveyed.
On the subject of the Native schools, I would respectfully
call your attention to the condition on which I proposed to
transfer the funds to the Society for Promoting Christian
Knowledge; viz. “if the Society for Promoting Christian
Knowledge send out no more Missionaries.” It is with
reference to the superintendence alone any difficulty can
arise. My humble opinion is, that all the Societies in the
Establishment should strive together in the good cause,
and each support as many schools as it can, each at the
same time supplying superintendence for its own schools.
In this way all classes who support our Establishment
will be induced to lend their aid; and it is agreeable to
the constitution of human nature, and not contrary to the
gospel, that each Society should labour to support its own
schools whilst it rejoices in the prosperity of all. The
superintendents being amenable to one Society, whilst the
expenses of the schools are supplied by another, has led,
I must say, to less exertion, and a less strict economy
than would otherwise have been the case; and as in the case
of the Rev. Mr. D’Mello at Howrah, some of his schools
being supported by the Society for the Propagation of the
Gospel, whilst others of them are supported by the Society
for Promoting Christian Knowledge, causes a perplexity
in our proceedings, which the public will not take the
trouble to understand. My purpose, however, in writing now
is not to oppose but merely to put you in possession of
the true state of things here, and my earnest endeavours
shall be directed in conjunction with the other friends
of the Society here, to promote its interests and uphold
the credit it has justly acquired by its long and most
beneficial labours in the cause of pure and undefiled
religion. In its English department it is unrivalled, and
the edification afforded by its lending libraries in this
country cannot be expressed in adequate language.
“There is a circumstance connected with the support of
native schools which has not been prominently brought
forward; viz. the providing of school-books. This is a
source of considerable expense, but without incurring it,
schools are utterly inefficient. The school-book Society
supplies its books to religious Societies at half-price;
these are mostly of a mere elementary character, but
necessary in their place. Besides these, our Diocesan
Committee printed an edition of the discourses, miracles,
and parables of our blessed Saviour, which has long been
expended. The Diocesan Committee’s National schools
have been supplied from time to time with copies both
of the whole New Testament, and of the Gospels and Acts
separately, by the Calcutta Auxiliary Bible Society, and
with copies of a catechism on the evidences and leading
doctrines of Christianity, and of Watts’ catechism, and of
dialogues on the events related in the book of Genesis, by
a Mr. Ellerton, from the press of the Church Missionary
Society (all gratis,) in Bengalee. Last week at a meeting
of the Diocesan Committee’s Society for the Propagation
of the Gospel, I submitted to the meeting the necessity
of printing the books most sought after by the Natives,
after the gospels, viz. Watts’s Catechism and Ellerton’s
dialogues, at the press of Bishop’s College. A question
then arose, at whose expense should they be printed, the
Society for Promoting Christian Knowledge, or the Society
for the Propagation of the Gospel? and this question is
to be discussed next quarterly meeting. In the meantime
the schools will be supplied from the former sources. The
Rev. Mr. Tweddle has been resident since June last in the
Society’s house, connected with the Russypuglah circle
of schools, and is greatly encouraged by the attention
which many of the adult population pay to the subject of
Christianity. Several have professed their desire to be
baptized, but he delays a little to prove their sincerity
and impart further instruction. In that neighbourhood the
desire for schools is very urgent, and all, be it observed,
are willing, I might say desirous, that the Christian
Scriptures should be introduced. The objection to the
Scriptures seems chiefly among the Brahmins and Pundits,
and they counteract, without great care on the part of the
Missionary, the willingness at least of the people to know
something about the Gospel. The wise and the learned among
the Hindoos, as formerly among the Greeks, are, generally
speaking, least disposed to attend to the things which
belong to their peace. To the poor the gospel is preached,
and they will receive it; and as a wealthy native lately
observed to me respecting native female education, ‘We
shall soon be obliged to teach our daughters letters, for
all the poor are becoming more knowing than the rich:’ so
the superiority of character which Christianity produces
in the poor will force the rich to reflect on their ways.
Till then, we shall have to struggle with scanty funds and
poor converts; and how long that may be, God only knows,
but in due time we “shall reap if we faint not.” If you
will have your schools prosper, and produce the fruits
of righteousness, pray send Missionaries; but allow me
to say, other kind of men are wanted here, than would
suit well enough for North America. We want, besides
good character, activity, aptness to learn languages,
and to impart instruction. A Missionary who should come
here merely to impart instruction in English would only
waste his Society’s money, disappoint the expectations of
those who sent him, and expose the ministerial character
to contempt. The natives can perceive, and do admire the
disinterestedness of a man, who can be content with
little, whilst he spends his strength in native labours;
but a clergyman living among a few Europeans at an
out-station, without other employment, would be liable to
be considered as on some account or other disgraced; like
some who have been dismissed the service of government with
a pittance to subsist on.
“I might perhaps have omitted to write now, as we have
heard of the appointment of a Bishop; but I am anxious to
afford to those who, like yourself, take an interest in the
Church in India, information respecting the true state of
our affairs. The reviewer of the church in India notices
the many applications to Bishop Heber for Missionaries; and
as an indication of improved feeling among Europeans here,
it is a most gratifying fact; but if it should lead any to
offer himself as a Missionary under the idea that English
services were the chief thing required, and this idea
should not be corrected by those who send him forth, the
effect would be to misapply missionary-funds, and to fill
India with a poor clergy to the saving of a rich Government.
“Accept, I pray, my unfeigned apology for any thing I have
written which may appear irrelevant or uncalled for. As
far as I know myself, my only desire is to promote the
interests of the Established Church in these lands. I shall
not again intrude myself on your attention; and at the age
of fifty, in a climate like this, and after twenty-one
years service, cannot expect to be of much use to a cause,
the prosperity of which constitutes my chief joy.”
[119] Rev. Josiah Torriano, Vicar of
Stansted-Mount-fitchet, Essex, formerly Chaplain to
the E. I. C.
[120] A school-book written in Hindoostanee, by Archdeacon
Corrie.
[121] A full account of this part of Hindoostan, with
views of the scenery, is contained in “the Himalaya
Tourist,” edited by E. Roberts.
[122] The mountain-pass at Hurdwar, the entrance to the
Dhoon.
[123] Near Stamford.
[124] General G. fell at the commencement of the Nepaul
war, in an heroic assault on the fort of Kalunga, on
the 30th of October 1814.
[125] Edward A. Newton, Esq. now of Pittsfield,
Massachusetts, U.S.
[126] A horse soldier.
[127] Bhurtpore was taken by storm on the 18th of January,
1826; and peace was concluded with Ava towards the
end of the same month.
[128] An account of the proceedings on that sorrowful
occasion is given in an Appendix to the Life of
Bishop Heber.
[129] The address is given at length in the Missionary
Register for 1827, pp. 489, &c.
[130] “Lift up thine eyes round about and see, all they
gather themselves together, they come to thee; thy
sons shall come from far, and thy daughters shall
be nursed at thy side. Then thou shalt see, and
flow together, and thine heart shall fear, and be
enlarged; because the abundance of the sea shall
be converted unto thee, the forces of the Gentiles
shall come unto thee.”
[131] The following literal translation of this hymn is
given by the Archdeacon in his memoir of Abdool:--
Beloved Saviour, let not me
In thy kind heart forgotten be!
Of all that deck the field or bower,
Thou art the sweetest, fairest flower!
Youth’s morn has fled, old age comes on;
But sin distracts my soul alone;
Beloved Saviour, let not me
In thy kind heart, forgotten be!
See Missionary Register, 1827, p. 453.
[132] Ibid. p. 449-453.
CHAPTER XVI.
ARRIVAL OF BISHOP JAMES--CONSECRATION OF THE BISHOP’S
COLLEGE--DEATH OF BISHOP JAMES--VISIT TO THE UPPER PROVINCES.
Although Dr. James was consecrated Bishop of Calcutta on the 3rd
June, 1827, yet intelligence of his appointment to that See, did not
reach Calcutta till toward the close of the year. In the meanwhile
questions and difficulties had arisen, which the authority of a
Commissary was not sufficiently recognised to settle, and the letters
of the Archdeacon contain, in consequence, many expressions of
anxiety for the arrival of the Diocesan. To his brother he writes:--
“I have sent home several folios of late about Missions
and other matters: some private to Mr. Sherer, some to Mr.
Bickersteth. If you have any curiosity about such matters,
you may gratify it by referring to those sources; for I am
weary of the subject, though it is getting every day more
perplexing, and deserving of more attention.”
The domestic affairs of the Archdeacon were, also, a source of trial;
for the health of his children (especially that of the eldest,) had
of late been gradually suffering from the climate, until it became
necessary to arrange for sending them to England, accompanied by
their mother. In the prospect of this separation from his family, he
writes
TO MR. SHERER.
“Nov. 12, 1827.
“Altogether, we concluded that it was the will of God that
they should proceed to England. Wherein we have decided
amiss, the Lord pardon us; for I am painfully certain
that not every movement that comes recommended by fair
appearances, is from above, but often to prove whether we
trust God or not.”
And after the day of actual separation had arrived the Archdeacon
writes
TO HIS BROTHER.
“Calcutta, Dec. 14, 1827.
“The ship which carries this, sails at the same time
with the ‘Duke of Lancaster,’ which carries my earthly
treasures. I try to think of my children as going to
school, and their Mother going to take care of them. This,
in our circumstances, is duty; but I have known no trial
to be compared to it, except parting with Mary, when I
went the first time to embark at Portsmouth. I cannot, in
sober thought, bring myself to resolve on following them;
but much may arise to render it proper, if not necessary:
and as I made no positive resolve on leaving home about
returning, I make none now about remaining here. When our
infants were called away, their Mother and others in their
stead were left. Now all are going; but there is hope, in
every sense, of meeting again. I feel too proud, I fear, of
my children, as most parents perhaps do. Their Mother and
I have enjoyed as much of happiness, as earth affords; and
remembrance of happiness only will follow her: whether ever
to be renewed, He only knows certainly who is engaged to
make all things work together for our good.”
The time was now approaching when the Archdeacon was to be relieved
from his duties as Commissary, for within a month of the date of the
preceding letter, he writes
TO HIS WIFE.
“January 21, 1828.
“The Bishop is at length arrived. He was installed
yesterday. On Monday the report of the ‘Mary Anne’s’
arrival reached us; on Friday [Jan. 17,] we went down,
Messrs. Eales, Abbott, Mill, Cracraft, Prinsep (the
younger.) We found the ship at Culpee, near to where we met
Bishop Heber. Bishop James resembles him much in appearance
and manner. He is evidently of a kind disposition, and for
my own part, I have much reason to be satisfied with my
reception.
“I have not ascertained any of the Bishop’s plans, nor
perhaps has he yet settled any. I mentioned the residence
in the Upper Provinces, but he did not think the Archdeacon
could be spared from Calcutta, on account of the frequent
absence of the Bishop.”
The bishop, however, expressed a wish that, subject to his own
instructions, his correspondence with the Chaplains and the
Government, should be carried on by the Archdeacon, but it does not
appear that any plan to that effect was settled. As regarded himself,
the Archdeacon occupied his comparative freedom from public business,
in assisting the chaplains in their clerical duties, in finishing the
translation of the Prayer-book and the Homilies into Hindoostanee,
and in superintending a translation of the Prayer-book into Persian
by Mr. da Costa. These were all afterwards printed, either by, or by
the aid of, the Prayer-book and Homily Society. With reference to
these occupations, the Archdeacon writes
TO HIS WIFE.
“Feb. 12, 1828.
“I have been officiating at Howrah, and the same sermon
enabled me to assist Goode; so that I have not been idle,
and am much the better for it.”
And again:--
“I know not what C. has taken [to England] for you: I
told him to take you a copy of the translations of the
Common Prayer. I send three copies, by this ship, to the
Prayer Book and Homily Society. It is found fault with, as
Martyn’s Testament was; but I care little, as time will
bring to light the labours I have gone through; and those
who can improve it may.”
He adds--
“I have been much moved by the affection of the
Hindoostanee congregation for John Adlington. He has always
been more disposed to suffer in silence, than to complain;
yet after some time the Native Christians became so
attached to him on account of his ministrations, that one
day, on going to Church, he found a _punkah_[133] hung up
for him. The place for the Communion table being bare, one
begged to be allowed to place a mat on it. Another placed
a carpet, where John stood to minister; and lately one
came and said, he had been so comforted at the Communion,
that he begged to be allowed to present a silver cup, and
wished to know what shape John would have it made in.
These are genuine expressions of Christian Native feeling,
beyond what has appeared here; for Bowley is a great
disciplinarian, and his people are more under awe than
John’s flock. These facts the Hindoostanee Homilies brought
to my mind; for the translation is now read to the people.”
It has now to be observed, that as the frequent correspondence which
the Archdeacon maintained with his wife, during the time that she
was absent from India, affords a kind of Journal of the writer’s own
feelings, and of such occurrences as passed under his notice, little
more for the present is necessary than to subjoin extracts from his
letters to her. Thus, under date of April 7th, he writes:--
“I should tell you that Mr. Deerr had a most interesting
occasion last week, at Culna; he has baptized five persons
there, and another offered himself. The new Christians
begged the baptism might take place in their quarter of
the large spreading town. No appropriate building being
available, Mr. Deerr had a table set under a tree, in a
large Mango grove; the table covered with ‘a fair linen
cloth,’ and on it a marble basin full of pure water.
The Christians sung a hymn. About one hundred and fifty
assembled. Mr. Deerr preached from “Hallowed be thy name.”
All were hushed in silent attention; not a sound besides
Mr. Deerr’s voice, except the gentle sighing of the breeze
among the branches. Mr. Deerr hopes a good impression was
made. A little circumstance characteristic of the people
must be added: after the service, an old woman came up to
Mr. Deerr full of bustle, ‘Sir,’ said she ‘one of your
Christians owes me money, command him to pay me.’ Mr. Deerr
said this was not a suitable time for such business. ‘Sir,’
replied she, ‘if I am not heard in so holy an assembly,
where shall I get justice?’”
It might seem an unkindness to his memory to keep back another
portion of the same letter, illustrative as it is (with many other
extracts that might be given) of that enduring strength of natural
affection, with which the subject of these Memoirs was so peculiarly
imbued.
“This is a day, on several accounts, to be remembered by
us. It is your birth-day; it is also close on my own. It is
a day long to be remembered, too, for the sorrow we were
visited with ten years ago; when our John was removed from
this scene of trial, to behold his Father’s face in heaven.
It is fit that we should call these things to remembrance;
whilst deep humiliation becomes us, before Him who has been
about our path all our days. We have much, also, to praise
him for, both as it respects the past, and the present. I
think of you now as about the Channel, approaching your
desired haven. How the weather may have proved, and what
the society on board ship, and whether my children have
escaped all accidents, and how your health has been? These
are anxious questions [to which] I must wait some months
for an answer. To what, also, may await you in England. ‘Is
my father yet alive,’ the ‘old man’ to whom we all owe so
much? But why perplex myself on these accounts? I could not
but observe yesterday, how blessed is the appointment, that
time alleviates the feeling of loss. What agonies did we
endure, when our John was taken away? Of Emily, I confess,
I think less, because I knew her not as you did; but now
it seems well, that they are safely lodged in the Lamb’s
bosom, and it would be unkind to wish them back. O may our
two remaining loves hear the Saviour’s voice, and in their
early youth, know the love and kindness of His heart!”
The Archdeacon afterwards forwarded to his wife, the following
memorandum:--
“Calcutta, Thursday, April 10, 1828.
“This day completes my fifty-first year. The last year
has proved very eventful in several respects. The change
in my circumstances by the departure to England of
my wife and children, is great and painful beyond my
expectation, though I anticipated painful things. The
change in the circumstances of the Church Mission, by
the sickness of several, and the defection of others, is
painful to a degree. A blight seems to have come over
my temporal prospects; and much reason is there for
self-examination, as to why I am thus: but I need not go
far, nor search long. To my own soul, at least, the cause
is so obvious as to silence all complaints. If these be
not for my individual sin, yet my sins deserve much more
of mortification and shame. In company, vain words and
compliances leave a sense of sin that would drive me
to solitude: solitude cannot be improved without the
grace of solitude. Indolence, preference of amusement to
profit, want of delight in the Scriptures; in public and
in private, in the pulpit and in the closet, in capacity
to benefit myself or others, is brought more power fully
home to me, as I advance in life. And will it ever be
otherwise? And how can I meet death in this state? I know
theoretically the fulness, freeness and sufficiency of the
Saviour’s grace, but am I a partaker therein? I can think
of my beloved family without exertion, and follow the
intimations of my wife’s will, though she be far removed
from the knowledge of what I do, or power of contradicting
me; were the love of the Saviour as really in me, would it
not operate in the same way with reference to His will? I
know it would; and pray to be kept from self-deceiving. O,
may I take no rest until I have the evidence of that faith
in me which worketh by love, and overcomes the world, the
flesh and the Devil! I resolve that thus it shall be, the
Lord being my helper.’ Amen.”
In a subsequent letter the Archdeacon writes to his wife:--
“I have been very busy since I last wrote. A poor creature
who killed his wife in a fit of jealousy, sent for me last
week; and I visited him several times before the day, and
on the morning of his execution. My dreams for several
nights were of prisoners and fettered captives, imploring
help. The man was a native of Dacca, a Native christian,
spoke English with considerable fluency, and had acquired,
from attending on Michael Rosario, a considerable knowledge
of Scripture: and had not his awful crime called for more
pungent sorrow than he exhibited, he might have passed out
of life with a good name for christian knowledge. To his
own master he hath given an account. The day after this
poor creature left the world, I was startled by a note from
G. saying, ‘_his brother was indeed gone_!’ We had heard,
of his (the aid-de-camp) illness, but had no idea he was
in danger: but so it has come to pass. That finely-formed
youth, who was, perhaps, too proud of the personal
advantages God had given him, was seized with fever,
and sunk under the effects, [of it] in a few days, aged
twenty-one! Poor R. G. when he found his brother was in
danger, spoke to him of the Saviour: and the dying youth,
it seems, poured out a prayer, that, for Christ’s merits,
he might find a place in His kingdom. ‘And this,’ says R.
G. ‘is the only ray of light that this dark dispensation
affords.’”
The following letter records an interesting passage in the history of
Bishop’s College, Calcutta.
“May 16, 1828.
“Yesterday was Ascension day, and it was a ‘high day’
at Bishop’s College. The consecration of the chapel and
burial-ground took place. All the clergy were invited
by advertisement. The Bishop said that he should be at
the Ghaut,[134] opposite the College, at five o’clock in
the morning. I left home, therefore, at four: Latham and
Adlington went with me. We arrived first; and as the Bishop
had said that his coach would be full, we took advantage of
a dingy,[135] and passed over before him,--but there was
no meeting, or any reception at the Ghaut. We mustered at
Mill’s; and from thence proceeded to the place appointed
for a burying-ground. M. had prepared a shepherd’s crook,
gilt, with an ornamented staff; and this was carried before
us, by a Native christian from Madras, with a coat of
crimson colour, such as you know they wear on the coast.
We then assembled in the anti-chapel of the chapel, and
the Consecration service began; the gilded crook being
carried before us, up to the Communion-table. The ceremony
was then gone through, and M. preached the Sermon from
Malachi i. 2. ‘From the rising of the sun even until the
going down of the same, my name shall be great among the
Gentiles, &c.’ In the conclusion, he quoted part of the
prayer used by Bishop Middleton, on laying the first stone;
and pointed to his monument on the wall. I was, perhaps,
the only person present besides himself, who had taken part
in that ceremony. Mr. Schmidt, the Old Church organist,
had been engaged, with his three school-singing boys, and
also a finger organ for the occasion. They chaunted ‘The
_Venite_,’ ‘_Te Deum_,’ ‘_Jubilate_,’ and sang an Ascension
hymn before Communion, and after Communion, an anthem from
the eighth Psalm. The Armenian deacon was present in his
festival robes, which were of yellow stuff, with a collar
worn as our scarf, figured with large crosses embossed. The
Bishop provided a breakfast in the hall, to which forty
persons sat down.
“May 18th. We are just returned from the Cathedral, W. and
J. Adlington were ordained priests. Henderson preached the
sermon. Dear John, as pale as death; but he got through
without distress. When we commenced the Communion Service,
and I was reading the prayers for the Church militant, the
remembrance of the last ordinations, and of the beloved
Bishop Heber, came so strongly upon me, that I could
scarcely give utterance to the expression of thanks for
those departed in the faith and fear of God our Saviour: I,
however, got through. The whole congregation were kept the
whole time, but only Mrs. James, and Miss O. communicated,
besides the clergy.”
In the letters which Archdeacon Corrie wrote about this time, he
frequently mentions the failing health of Bishop James. Thus he
writes in a communication, dated
“Calcutta, June 30, 1828.
“The Bishop left this place last week, [for the Upper
Provinces.] He continued very ill past Chinsurah. He has
constituted me his commissary for this Archdeaconry, and
the other Archdeacons for their’s respectively; and so
devolved everything upon us, reserving only the power of
interfering when he pleases; and that before any definitive
sentence shall be passed, reference shall be made to him.
Had the former Bishops done this, they might both, perhaps,
have been alive still; and had not the present Bishop
their fate before him, he might not have thought of such a
measure; and if there be a real necessity for it, as to a
considerable extent there is, there should be more Indian
Bishops.”
This deputing of the administration of a portion of the diocese
to the Archdeacon, necessarily increased his occupations; yet his
correspondence intimates that he neither declined to perform ordinary
clerical duty as occasion served, nor to attend to affairs of
missions. Scarcely a month however had elapsed, ere increased illness
obliged the Bishop to return to Calcutta; and so seriously unwell
was he on reaching that place, that it was not considered advisable
for him to land. Respecting the Bishop’s state of health, Archdeacon
Corrie writes,
TO MR. SHERER.
“Calcutta, August 8, 1828.
“Bishop James has been, and now is, at death’s door, from
liver complaint. He was affected with it in England, and
this climate has excited the disease, almost to death, if
indeed he survive. He has sent in his resignation of the
bishoprick, and is gone to New Anchorage to embark on board
the Huntley, for Penang. He told me that his plan is, to
stay awhile at Penang, and go from thence to Bombay, and,
if possible, to New South Wales, and so to England. Thus we
are again without a Bishop, although he will be nominally
so, whilst he remains within the Company’s territories.”
With reference to missions, the Archdeacon adds:--
“A blessing is vouchsafed to Deerr’s labours, beyond
most. He has lately baptized eleven persons, viz. five at
Burdwan, and six at Culna. Our Report exhibits sixty added
to the Church; and since May 1st, fifteen more. Simon, one
of my school-boys, has resigned a salary of eighty rupees
a month, to engage (unsolicited) in Missionary work. Thus,
among many discouragements the gospel grows among us.”
During the ensuing month the Archdeacon had occasion to visit some of
the stations on the river; and observes in a memorandum: dated
“Fultah, Sep. 18, 1828.
“By unexpected circumstances I find myself here, just
twenty-two years since passing a day here on my [first]
arrival in India. How altered for the worse is this place!
How many changes have I seen since then! How altered in
contrast, are my circumstances! A stranger then, wandering,
friendless, and in my own apprehension, poor; for I
understood in England, my salary would be three hundred
pounds a year, and was warned that it would supply no
superfluities. Though this was a mistake as to sterling
amount, and there was something, I apprehend, of a pious
fraud used, to prevent my taking the appointment from
temporal motives;--though I have enjoyed much beyond what
was then contemplated by friends or myself, yet I am still
poor; though, blessed be God, neither friendless, nor
without a certain object in life. When I say poor, I mean
in worldly reckoning, for I am rich, in not caring for
riches. I have long seen that they add neither to personal
worth, nor public usefulness; except as used with a single
eye, to the grace and goodness of God in granting them. As
to objects, I now see what is practicable, in reference to
the spread of the gospel in the land, which I was utterly
ignorant of when I came here in 1806; and what reason for
thanksgiving to God is there, that times and circumstances
are so much more favourable now! Then all was untried and
uncertain to a great degree; now the work of Missions is
better understood; success has been in many instances
granted to it, and the duty and probability of success of
the work made, in a considerable degree, manifest.”
At the time the foregoing remarks were penned, the Church in India
had been again deprived of her chief pastor, by death; although the
intelligence of Bishop James’ decease did not reach Calcutta until
the 17th of Oct. In apprising Mrs. Corrie of that mournful event, and
of his preaching the Bishop’s funeral sermon, in the cathedral on
Sunday morning, Oct. 19, the Archdeacon writes:--
“I took for a text Job xxx. 23, [“I know that thou wilt
bring me to death, and to the house appointed for all
living.”] I offered--
“I. Some reflections on our situation in the world. As
rational creatures, we are subject to a law which we
have broken, in consequence of which death reigns. But a
reprieve is proclaimed, and an offer of escape from the
second death made by Jesus Christ.
“II. Christianity can render the prospect of death and the
grave, comfortable--‘a house,’ ‘a home.’
“III. But it is by self-application that it does so; “_I
know_ that thou wilt bring me to death.”
“IV. And by a determination to live under the influence of
the self-application. “_I know_,” is experimental, not mere
theory.
“Application, 1st. Let every instance of mortality around
us, lead us to set our house in order; thus we shall be
growing in capacity for the enjoyments and employments of
heaven. Nor can our conduct, in this respect, fail to have
a powerful influence on our general character, as members
of society. He who thinks not of death, and of preparation
for it, cannot set an example of religious living to
others. He who wilfully postpones the subject, will shun
solitude; the concerns of a future state will be, as much
as possible, kept out of sight, and temporal considerations
will be all in all.
“Finally, with reference to the occasion of my appearing
in this place to-day, to men who live not under the
impression of death and the grave, the removal of one after
another, of the chief pastors of the Church, will appear
in no other light, than the removal of secular persons.
The improvement in the religious condition of our own
community being suspended, and the consequent influence
such improvements might have had on the immortal interests
of the natives, among whom we dwell, being interrupted, and
to a considerable extent postponed,--these will not enter
into the consideration of those, who value not Christianity
as the only ground of a sinner’s hope; the only guide of
his judgment and practice. How many of our countrymen
now proceeding in an irreligious course, might, by the
example, and the exertion of great attainments put forth
in the service of religion, aided by the influence of high
station, have been turned to a life of righteousness! How
many of the youth, among our countrymen at our stations,
exposed to every wind of temptation, with scarcely any
controlling influence, might by such exertions, and such
influence, have been saved from premature death, and
rendered heirs of everlasting life! These and similar
considerations, will not enter into the calculations of
men who live only for the present world. True Christians,
however, whilst they sympathise with bereaved relations and
friends, mourn chiefly the loss of the immortal interest
of mankind, involved in these, seemingly premature,
bereavements. They will pray that surviving ministers may
be enabled to redouble their diligence and zeal; as their
work is no less, and their disadvantages greater. They
will pray that the Lord of the harvest may send suitable
labourers into the great and important field of labour;
and then, whatever may be the result as to others, our
own enjoyments will be heightened, by conscious attention
to the duties which present circumstances call us to; and
we shall be kept in patient continuance in well doing;
waiting for that glory, honour, and immortality, which the
Lord, the righteous judge, will give to all who love his
appearing.”
By the premature death of Bishop James, the administration of the
diocese of Calcutta devolved for the second time on Archdeacon
Corrie; and it could scarcely be supposed, but that the increased
demands on his time which these changes brought with them, would
to some extent debar him from corresponding so frequently with his
friends, as he might formerly have been able to do. We find him,
therefore, now observing to his valued friend, the
REV. J. BUCKWORTH.
“Among the causes of my not writing to you, one is,
that much of what I write home is published, so that
you know generally what I am about. This circumstance,
also, has contributed to the difficulty I often find in
writing to friends. The publication of my letters has
at times occasioned me great uneasiness, chiefly on my
own account. You cannot but know how little qualified I
am for the public sphere unto which I have been called.
You know, also, how little in early life I intended it;
and, I can truly say, I have never desired it, and now
greatly wish for the shade, my proper place. Another
cause of my unfrequent correspondence is, the wearisome,
inward conflict I endure, with little or no intermission.
I travel, indeed, heavily on the heavenly way. Few, I
think, can be burdened as I am with the body of sin and
death. My views of the plan of salvation have been clear,
I apprehend, from the early part of my course; and I may
thank you, in no small degree for this; but every now and
then, the evil of my heart breaks out, as it were, more
inveterately than ever, and I seem ready to perish. The
text of the first sermon you preached at Stoke, is my
stronghold at this time, Psalm xxv. 11, “For thy name’s
sake, O Lord, pardon my iniquity; for it is great.” It
needs infinite mercy, and infinite merit; and _both_ are
manifested in Christ Jesus.... These interruptions, and the
differences which have arisen amongst the religious public
with you, make me fear the latter day glory is not to be
revealed so soon as once was generally apprehended. I see
no reason to differ from Scott’s general view of Scripture
truth; but I observe most of those at home, who contend so
strenuously for the personal reign [of Christ,] and those
here, who have been most dissatisfied with Missionary
matters, are high doctrinal men. Well, the counsel of
the Lord shall stand. His hand goes not forth even now
in vain: where humble men persevere in setting forth the
Saviour, as the sinner’s only hope, some are drawn to Him.
Souls are added to the Church frequently, at almost every
Missionary station; and the Word of God is taking root, up
and down this part of India. Three remarkable instances
have lately come to light, of individuals far removed
from each other, in the upper parts of the Presidency,
receiving incidentally the New Testament [translated,]
taking it home, and, after understanding the blessed
contents, calling their friends and neighbours, to hear the
Scriptures read. In one case, the man was murdered; though
it is thought for his wealth, rather than in a way of
persecution. In another case, the man was obliged through
persecution to flee from his native place, and in the
third case, as a brother of some influence in the place,
has taken a decided part in favour of the gospel, it is
hoped more good will result to the neighbourhood. But the
labourers are very, very few; and if larger salaries are
[not] to be given to Missionaries, the number must diminish
rather than increase. It seems as if we must labour more,
to raise up labourers on the spot. This has always been an
object with me; but I have had but little success. Now,
indeed, some young men, born in this country, are coming
forward to offer themselves for Missionary work. The
characters of such, in a natural point of view, are almost
always less robust than that of Englishmen. Their bodies
are generally feebler, and the mind seems to partake of the
same. They, however, assimilate more to the natives; seem
to bear with their feebleness of character, and meet the
case of the unconverted with more readiness than Englishmen
can do, from the entirely different channel in which
their ideas flow. It is, perhaps, never intended that the
Indian should equal the European in energy; and we must be
content with things as the God of nature intended them. My
attachment to the country increases, as my acquaintance
with the people, and, also, the language, becomes more
familiar. I must mention, that during the last year, and
with the help of competent assistants, I have translated
and have printed a complete copy of the Book of Common
Prayer. Every letter and tittle of the Prayer-Book is now
clothed in the Hindoostanee language, and will become
increasingly useful, as the borders of our Zion become
enlarged.”[136]
At the beginning of November 1828, Archdeacon Corrie set out to
visit the Upper Provinces of Bengal. A Journal of his proceedings is
contained in his correspondence with his wife.[137] Thus he writes
from
“Burdwan, Nov. 8, 1828.
“I yesterday, at half past ten o’clock, went to Bogbonar:
Candy and Hammond went with me. I felt relieved on getting
away from Calcutta. At twelve the tide turned. I had a long
look at our sweet Cossipore abode. The Ganges is unusually
full this season, so that by the time I reached Serampore,
the tide turned again. I stopped therefore at Marshman’s,
where Mrs. J. Marshman gave me a kind welcome.
“Bearers being procured, I set off soon after four o’clock,
for Chinsurah; but it being Kalee-poojah, they were tipsy.
At first, they shouted and joked; afterwards, getting
tired, they quarrelled, and scolded, and, amidst deafening
noise, I did not get to Herklot’s till 8 o’clock.... I
set off for Burdwan, where I arrived before ten this
morning. Deerr and his family are well. They have two fine
children, a boy, and a girl, very like each other, and the
picture of health. My mind is kept in a measure of peace.
I have begun the book of Joshua, for travelling reading.
I trust Joshua’s God is with me; and that I go on my way
according to His will.
“Sunday, 9th. This has been a day of mixed feeling. In the
morning, I met the native Christians at family worship.
There were twenty-two present. There are two sick, and
three absent, making twenty-seven adults, besides children.
A converted Brahmin read 1 Cor. xi.; and Deerr interpreted
what observations I wished to make to them, on the Lord’s
Supper. They seemed to understand. Something also was
said to the women, on the honour conferred on them by the
gospel, in restoring them to their original state, as the
helpmeet of man, and fellow-servants of the Lord. They
seemed to understand, and were very attentive. At ten
o’clock, Divine service in English; about fifteen present.
Knowing that the Bengalee worship was waiting, I did not
prolong the English service beyond half-past eleven--got
back to the Mission-house quarter before twelve o’clock;
but the [Bengalee] worship did not commence till half-past.
After a selection from the morning prayer, and a hymn,
Deerr preached on the institution of the Lord’s Supper. I
found that three men and two women had not been instructed
with reference to the Sacrament, and at my desire they
withdrew. The Lord’s Supper was then administered to ten
men and six women; I read the prayer of consecration in
English. I then pronounced the words in Bengalee, which
I had written down in Roman characters; and gave the
bread, and Deerr the wine. The whole went off, I trust,
in an edifying manner; and, on the whole, thankfulness
prevailed.... One end of my coming was, by this means
to try some, and promote the edification of others. It
is found that being baptized merely, does not prevent
return to caste: partaking of the Lord’s Supper does. In
consequence, one tried to evade putting the bread into
his mouth; and another, on drinking of the cup, nodded
slily to another, as much as to say (in my interpretation
of his look and manner) ‘We are caught.’ This is sad: but
some are sincere beyond all doubt; and, I may be mistaken
in my judgment of others. Mrs. Deerr and her sister say
of the women, that their carelessness (as it appears
to me) is merely their shyness at the appearance of a
stranger. One thing was very pleasing, they were almost all
well-looking people; clean, and nicely dressed--and gave
me the impression of being the better sort. The two I have
mentioned as sick, are a young Brahmin and his wife. He is
upwards of six feet high, with quite the erect, independent
look and manner of the Brahmin--He is of the highest caste.
One uncle is Treasurer to the Commercial Bank; and a cousin
is the Dewan[138] of the Burdwan Rajah, at one of his
Purgunahs.[139] Notwithstanding the favourable appearances
here, it would be easy for an unfeeling man to break up the
work; and render what is doing, matter of worldly scorn.
The English around are too careless to take notice of what
is doing; and too ignorant of the ways of the people among
whom they dwell, to judge rightly. I have always been
averse to exciting too much attention in them to missionary
work, knowing how easily an ungodly man might turn it all
into ridicule. But from my inmost soul, I rejoice even in
these very imperfect beginnings--I am sure they are the
beginning of better days.
“Nov. 20th. I am now within four coss [eight miles] of
Benares, on the Calcutta side of the Ganges, waiting for
bearers, who ought to have been waiting for me. You are
made acquainted with my intention of visiting the missions
here. I wrote to you from Burdwan on the twelfth. On that
day I went to Bancorah, and had a rainy and very tiresome
journey on account of the broken road. I received great
kindness from Dr. and Mrs. Clarke--Dr. C. laid my _dawk_,
so as to admit of my resting every night at one of the
stageing bungalows, and I am, thus far, rather refreshed
than otherwise by the journey. I am glad to have travelled
this road; for after having traversed in all directions
the valley of the Ganges, I had no idea of the varied
scenery which borders on it; on the west side, as well
as the east. About one hundred miles from Calcutta, at
Bancorah, the ground begins to rise: the range of hills
we saw at Cuttack, runs on the left hand (going upwards);
and you proceed through an uneven surface of country,
(the scenery a good deal like the Dhoon,) ascending for a
hundred miles more. Then a table-land commences, of nearly
another hundred miles, but abounding in ups and downs;
and presenting, at different points, views such as we saw
in the Himalahs; only by no means on so grand a scale....
At about three hundred miles from Calcutta, steep ghauts
occur; and by degrees, the traveller gets to the plains you
know so well.
“Nov. 22, 1828. I arrived about twelve o’clock on the 20th
at Secrole. On the way from a large ghaut, where I crossed
the river, a new, tall steeple, pointing to the skies,
attracted my eager eyes, as I approached Secrole. You
cannot conceive what a picture the Church is now become.
The inside enlarged by the removal of the internal wall, to
the north, and the south; and the verandah inclosed. A new
pulpit and reading-desk of really exquisite workmanship;
and the front of the organ-gallery of the same; executed,
as the whole has been, under Mr. J. P. Prinsep’s immediate
eye. A well-proportioned stone font, placed near the west
entrance; and the whole arranged with real taste and
propriety. I could fill sheets with all I see and hear. I
will only now add, that the state of this station affords a
striking comment on the sin of despising the day of small
things. I used to come, first to Wheatley’s back parlour,
and meet a few writers and artillery men. We then got an
unoccupied house, and all the station assembled; but next
week, an alarm was taken: ‘The discontented would take
advantage of our assembling, and fall upon us, and cut off
all the English together.’ General M. would no more allow
the artillery-men to attend. Thomas B. declared he would
not again venture into such a ruinous dwelling; but strange
to say the house is yet standing. We then assembled in
S’s. house, every third Sunday: and after two more years,
I ventured to circulate a proposal for building a place
of worship, out of which, by remarkable progress as you
know, has sprung the present commodious and really elegant
structure. The new Missionaries are not arrived here yet;
nor likely to be here for ten days to come.
“Chunar, Nov. 29. To my great joy, the church is
substantially repaired, looks better than ever, and is
likely to stand a century. I yesterday had evening service:
the Church was full; not less than two hundred and fifty
people, including three officers and their families, of the
Regulars. Last Sunday I had service twice at Secrole. P.
was here. To-morrow I purpose having service twice here.
This will testify of my strength; for indeed, not being, by
my situation, called to it, I would not attempt so much, if
I suffered from it.
“Benares, Dec. 6th. 1828. Crauford, Wilkinson, Bowley,
Eteson, and Frend have arrived; who, together with Proby,
make seven Padres: and to-day Mr. Adams, of the London
Society, and Mr. Robertson, of the same, came in. We
commenced soon after ten o’clock, and continued till after
two. We. discussed the signs of the times, with reference
to the spread of the gospel among Europeans and Natives
in India. The utility of schools where boys leave early,
and the evidences required in adults, in order to baptism.
Each spoke in turn, and, on the whole, order was kept; and
all seemed gratified. It was admitted, that the progress
of the gospel advances. Many instances were adduced of its
gaining a hold on the native public. One man, eighteen
coss from Allahabad, heard the gospel from a Missionary;
and received a copy of the New Testament. He read it at
home to his family; his neighbours also came to hear,
till the usual effects began to appear; some siding with
him, others opposing. Lately he came to Mr. Crauford,
to know what he must do. A Fakeer received a gospel,
and sent it to his village in Goruckpore district. His
brother, a Thannadar,[140] had, also, received a gospel
from Mr. Wilkinson. The two brothers now unite in reading
the Gospel, and collect their neighbours to hear. The
raising up of native teachers was also adduced: and the
power of Divine truth, in rendering aged Hindoos active
and industrious in spreading the knowledge of the gospel,
instanced in several cases. Schools were admitted to be of
incalculable value; especially as rendering the visits of
the Missionary welcome to the adults of a village; and, it
may be hoped, in preoccupying the mind with some degree
of useful knowledge; though, as yet, no direct instances
of conversion have come to light in the schools. It was
agreed, that repentance towards God, and faith in the Lord
Jesus Christ, should be required in candidates for baptism:
but it was also agreed, that the fruits of these would
appear in vast variety, and be differently judged of by
Missionaries; so that no one should judge another in the
admission of converts. In the evening, I preached in the
Church from John xvii. 20, 21. “Neither pray I for these
alone, but for them also which shall believe on me through
their word; that they all may be one, as thou, Father, art
in me, and I in thee, that they also may be one in us; that
the world may believe that thou hast sent me.”
“December 12th. Yesterday we passed at the mission
bungalow. Mr. E. from Ghazeepoor also joined us. So that
there were eight padres. The forenoon was passed as the day
before. We discussed the influence the personal character
of a Minister is likely to have on his office; and agreed
to some resolutions on a prayer-union, as formerly set
on foot by Mr. Brown. This may prove a blessing to others
also. At dinner, much discussion arose about recording
conversations with natives on religious points; and the
general opinion was favourable to its utility. I was asked
to print my sermon, preached on Wednesday evening. If I see
any prospect of usefulness, I may do so.[141]
“Dec. 13th, 1828. This evening, I have experienced
the greatest pleasure in Hindoostanee worship, I can
remember ever to have done. About sun-set, I rode into
the Bazaar, and saw a crowd; and on approaching, I found
the missionaries with Tryloke, raised on the steps of
a door; T. arguing with great seriousness, and perfect
calmness of manner, and the people listening attentively.
There had been levity, it seems, displayed by some of
the crowd before I came; but they were then all serious;
and T’s manner and appearance were very patriarchal. I
was much solemnized by the scene: we then adjourned to
the preaching-house. Charles prayed and read our Lord’s
discourse with the woman of Samaria, with a comment,
adding also some appropriate remarks of his own, and
ended with prayer. Kewal Messeeh, then, commenced a hymn,
in Hindoostanee; and a few joined him. The measure also
was Hindoostanee. The words, and his correct manner,
affected me much; and arrested the attention of many of
the hearers. It was to the effect of “O Jesu, Saviour,
God, shew mercy;” and then instanced several proofs of
his power; and the last verse was an exhortation to trust
in that mercy, as the only safe way of salvation. Tryloke
then read a sermon on, “There is joy in heaven over one
sinner that repenteth.” He read with animation, but towards
the conclusion of his prayer, his earnestness for his
neighbours, and especially for his own family, was very
affecting. He seemed to wrestle for a blessing upon them.
Doubtless these are the fruits of the Spirit; and God’s
presence is evidently with them.
“Sunday evening, 14th. This forenoon, a full church at
English service. At three o’clock, p. m., Mr. Frend
read prayers in Hindoostanee, with wonderful propriety,
considering the short time he has been in the country.
His pronunciation is distinct, and he would be perfectly
understood, though some words were imperfectly expressed.
After prayers, three adult converts from Hindooism were
baptized by Mr. Bowley. The mother of one of them came in
an agony to church, and also his brother; but he refused
to forego his purpose. After church, the poor woman seemed
more resigned, saying, ‘her son was old enough to judge for
himself; and she did not know what might have moved him to
the step.’ The family live near the church. Another was a
teacher of a school; the third was brought to the faith of
Christ by means of an Indigo planter, and sent hither for
baptism. He gave his mala[142] to Mr. Eteson, saying, it
was once his treasure, ‘but now,’ said he, ‘these are my
treasures;’ referring to a Hindoostanee Prayer-book and
New Testament he had under his arm. After the baptisms,
Mr. Wilkinson preached in Hindoostanee, on the baptism
of the Eunuch. I could not but be very thankful for the
means of instruction thus supplied. I felt how much better
the people of this place were off, in respect of means of
grace, than when I resided here; and, I think, I was, from
my heart, content to sink in the scale; and that these
devoted servants of Christ should become in every way more
useful, and as ministers, more honourable; and may an
abundant blessing follow the instructions afforded here
this day!”
“Dec. 25th, 1828. This day has been a day of thanksgiving.
At church, I preached, and administered the Sacrament of
the Supper, with Proby. Thirty-eight attended the Lord’s
Supper, of the English congregation; and I found Mr.
Eteson had above twenty communicants, at the Hindoostanee
Chapel. P. is, at times, all gloom, as if this were a day
of vengeance for Benares; and the people were filling up
their measure of wrath. I maintain, that he would be of an
opposite opinion, could he have seen the place twenty-three
years ago. I am much importuned to go to Goruckpore; and
propose leaving this to-morrow night, by _dawk_, for
that quarter. I go only five stages by bearers; and then
expect to find a buggy the rest of the way. You will
conclude, that at times, I feel anxious about who may be
the next Bishop; and you will, I know, give me the earliest
intelligence you can. The two young men last arrived
promise well; and at times, I am ready to think that means
for forwarding the kingdom of Christ are rising up around,
which may render my services of little consequence, and
then, I should think, I had better withdraw. But who shall
reckon on to-morrow? May we labour for the things which are
eternal; and whether in India or England, we shall have the
presence of the Saviour to support and comfort us!
“Goruckpore, Dec. 29, 1828. On Sunday I preached twice for
Mr. E. In the morning, the singers sang a psalm-tune I do
not recollect to have heard since I left Colsterworth. It
reminded me strongly of early days.... The band-master was
clerk: and is a man of real piety, and more than common
propriety of manners. The singing is well conducted there.
A new church is building, on a plan supplied by Bishop
Heber; but the drain of money, caused by the Burmese war,
has caused all matters which require money, to go on very
slowly, ever since. At nine o’clock in the evening, I left
Mr. E. and came on in a palanquin towards this place.
Through the kindness of Mr. Bird and Mr. Wilkinson, I had
five relays of horses, and a buggy waiting on the road: so
by seven in the morning I mounted the gig. On the bank of
the Ganges, I found Mr. Bird in a tent, waiting for me,
with breakfast ready. We made a comfortable meal, and he
afterwards drove me through a country, finely cultivated,
to Goruckpore; where we arrived just after sun-set.
This district has been reclaimed from the forest nearly,
since the English gained possession; and a quantity of
the forest-trees remain, in scattered clumps, which give
a rich appearance to the country. It is in sight, too, of
the perpetual snows; and is seldom scorched as the plain of
the Ganges is. R. B. has a house of the best style of the
Moffusil,[143] surrounded with quite a park.
“Tuesday, 30th. After breakfast, I set out to explore the
mission-premises here; and was much gratified indeed with
the general appearance. First, came the Christian houses,
situated close to the town; with a field of about three
acres in cultivation before them, towards the high road.
On the north side of this field stands the seminary, as
it is called. A pucka[144] building, with two lower rooms
at the north end; and over them one sleeping room. The
whole verandahed all round, with tasty pillars, in front
of the dwelling part. This forms a most comfortable abode
for a single man. In this will dwell a country lad, named
Raphael, whom I brought up from Calcutta. He seems to have
received religious benefit from Crauford’s Friday evening
catechizing, at the old Church room; and is mentioned in
the last Report of the Church Missionary Committee, as a
missionary student. He came over here with Wilkinson, from
Benares; and you will be glad to hear that both W. and R.
B. are favourably impressed with what they have as yet seen
of him. Next to the seminary, eastward, across the road,
is the Church, at present levelled with the ground. The
last year here was unusually rainy. The earth became so
saturated with rain, that all the wells were running over;
and the sandy soil becoming thus impregnated with moisture,
the foundations of the Church gave way. R. B. with his
usual decision, pulled it all down; and is now employed
in rebuilding it on piles, and on a broader foundation;
intending, also, a less ponderous roof. Behind the Church,
eastward, is the parsonage; a very pretty and commodious
building. It consists of a lower room to the west, and one
of similar dimensions to the east; with two rooms on each
side; a verandah all round, and corner rooms to each side:
a complete Indian dwelling, outhouses in abundance; and a
fine garden, kept up by the prisoners sentenced to hard
labour. The whole extent of ground is about twelve acres;
which is made over to the Mission, including the site of
the Church. I must not forget to mention a nice building,
nearly finished, intended for christian girls: and called,
in joke, ‘the nursery.’ Sarah Bowley was to have come here,
to take charge of it, but this plan is suspended, owing to
the departure of Dr. and Mrs. Clarke. Perhaps Bowley and
his daughter will come here, for the hot season; and then
the plan will proceed. All these temporal advantages, the
Mission owes to Mr. B; and it is a matter of thankfulness
that he has notice of being appointed Commissioner here,
on the new system; and will now, (if spared) in all
probability, continue here several years.
“You will now have some idea of the external state of
this place; but cannot adequately conceive of the beauty
of the situation of this part of India. But now for the
better part. On my going into the Mission-house, all the
Christians collected, old and young; and the room was
filled. I could not speak to them all at once, and so
proposed a hymn. We sang the thirty-fourth of Bowley’s
Hindoostanee translation, and then some from Betteah were
introduced, the children of persons who had received copies
of the Gospels from me at Chunar, and which are kept now as
relics. Raphael, one of my school-boys, is major-domo of
the christian settlement; and shewed it to me with great
glee. The aged Zemindar, and several converts from Islam,
conversed for some time; and two or three Hindoo devotees
sat ‘clothed’ beside us, ‘and in their right mind.’ On
coming away, I saw one of these talking with great
earnestness to a fat Fakeer, covered with ashes; he seemed
to be repeating Scripture to him, but I did not stay to
hear, lest I should put an end to the discourse.
“Wednesday, 31st. This morning at eight o’clock, I
assembled with the Christians at morning prayer in the
school-room. Forty-three were present; of whom about ten or
twelve were boys, of ten or twelve years of age or under;
the remainder adults, male and female. The morning Psalms
were read, in alternate verses, in Hindoostanee. The third
of St. Matthew was then read, and the latter part commented
on by Mr. W.; a hymn was first sung, I should have said,
and all concluded with prayer, by Mr. W. Thus the word of
God grows and increases. About two, p. m. I went again to
the Mission-house, and read the second Homily, and part
of the third, with the Zemindar, and an intelligent young
convert from Islam and a few others. They entered into
the subject earnestly, and much conversation arose out of
different parts of the reading.
“January 1st. 1829. I, this morning, went on the top of the
house before sun-rise, and had a sight of a peak of the
snowy mountains. It brought strongly to my mind Masoree
Tabea, and the happy days we passed there in 1825: my heart
yearned after our sweet children, and I tried to pray for
them, that this may prove a happy year to them, and that
through all eternity we may rejoice together. We had a
New-year’s day service, with the native Christians; it was
to me, and I believe to several of them, an interesting
service; I spoke to them on life as a journey. I am almost
constantly with you in spirit; and associate you in all my
poor prayers, for mercy, and blessing. To-day news have
arrived here of various movements, seemingly propitious.
May divine grace accompany them to those concerned; and
they cannot fail to prove so!
“17th. I have told you of all the people I met with, up to
Monghyr. On the 14th, I got to Boglipore, and walked to the
cantonments of His Majesty’s 3rd Regiment, now stationed
there. They are on the Calcutta side of the old station,
and the distance is considerable. I was rather heated,
and could only leave word with a serjeant, that I would
come up next morning to the school-house. After a while,
the school-master came to my boat, a pious young man who
received the knowledge of the truth under a Chaplain in New
South Wales. He has been the means of drawing eight others
to join in a religious society, and seems an estimable
character. Next morning, at nine o’clock, I went up and
found the commanding officer, Colonel C., at the mess-room;
and five children with parents and sponsors assembled. The
Colonel went with me to the school, where I catechised
the Protestant children, and gave each a little book. He
then went with me to the hospital, where I read prayers;
and exhorted the convalescent, about twenty or thirty
in number. The Colonel then took me, in his gig, to his
bungalow, and introduced me to his wife, and a grown-up
daughter. There was a little son also, who seemed greatly
pleased with a book I gave him. I was much pressed to stay
and dine with the mess, but I had accomplished what seemed
in my power, and declined the civility. I gave a good many
of the tracts and religious books I mentioned, as having
been brought out for me by Mr. Eteson, to the schoolmaster
for distribution.
“Jan. 22nd. I am near Cutwa. It had been my intention to go
over to Maldah, from below Chandree; but unexpectedly this
river is still open; and the Manjee[145] said, it would
make five days difference, as to the length of the journey;
beside the delay of going over to Maldah: and I have been
long enough absent from Calcutta, at this time. I hear,
also, that the Governor General is about Maldah, shooting;
so that I should have had little comfort in the visit. At
Berhampore, I called on the D’s, Mr. Hill, and the new
Chaplain, Mr. Wintle; but remained only about three hours:
there seemed nothing to detain me. I am expecting to see
the V’s., this evening, or early to-morrow, at Krishnagur,
to call at Culna, and perhaps meet Mr. Deerr, and inspect
the schools.... My recreation is drawing to a close, for
the present, for Calcutta has never been a residence of
my choice. On the whole, my journey has yielded all the
pleasure I expected. I have kept free from colds, and
have reaped all the benefit of the change and variety....
I have met with kindness everywhere; and seen much of a
religious nature, to encourage. From long acquaintance
with the natives, I have also derived amusement, beyond
any other time, from observing their innocent sports. But
alas! their language, even when in sport, is sadly corrupt.
However, I see more and more, how little those who do
not mix familiarly with them can know them. Their whole
conduct may be construed either seriously, or as in joke,
if necessity oblige them to conceal their real meaning.
Christian knowledge is doubtless gaining ground, wherever
Missionaries dwell. At Monghyr, Mr. M. told me that many
natives now come to hear the word regularly. Mr. Hill, at
Berhampore, told me the same. The interruption they used
to meet with seldom occurs; and many listen attentively
to the end of a discourse, instead of going out and in,
as formerly. Still, it is but ‘the day of small things;’
and, respecting the general population, but a very few
come under the ‘joyful sound.’--I heard, at Monghyr,
of a wealthy farmer, as you would say in England, near
Sheergotty, who received a Hindoostanee New Testament, from
Mr. Bowley, in one of his journies back from Calcutta. The
man read it to his neighbours also; and other Missionaries,
who have since met with him, were delighted with the love
he shewed for the truth. This man has lately been murdered;
it is thought, on account of valuable ornaments he wore;
but the particulars are not known. These incidental
occurrences shew the value of itinerant labourers.”
[133] A board suspended from the ceiling, and having ropes
attached by which to swing it to and fro, for the
purpose of cooling the room.
[134] Landing-place.
[135] A small kind of boat.
[136] It may here be mentioned that the Creed of St.
Athanasius, as translated in this Prayer-book, so
attracted the attention of the learned Mahomedans,
and the demand to possess it became consequently so
great, that Archdeacon Corrie was induced to have
several hundred copies of it struck off for separate
circulation. One of those persons, on applying for a
copy of the Creed, observed, “Now we know what you
Christians believe.” The Archdeacon on relating this
circumstance stated, also, that nothing could exceed
the bitter enmity against the doctrine of Christ,
which the exposition of divine truth contained in
that Creed, seemed to stir up in the Mahomedan heart.
[137] Many particulars connected with this Journey, and
not contained in the following pages, may be seen in
the Missionary Register for 1829.
[138] Chief Minister or agent.
[139] A large division or district of land.
[140] A kind of police-officer.
[141] It does not appear that the Sermon was ever printed.
[142] Rosary or string of beads.
[143] Out-stations.
[144] Brick.
[145] Steersman.
CHAPTER XVII.
GOVERNMENT RETRENCHMENTS--PLAN FOR A COLLEGE--DEATH OF MR.
THOMASON--ABOLITION OF SUTTEE--ARRIVAL OF BISHOP TURNER.
It was on the 30th of January, 1829, that the Archdeacon arrived at
Calcutta from his visitation of the Upper Provinces. He found some of
his friends preparing to leave India; and others suffering from the
effects of climate. Among the latter was Mr. Thomason, who had been
returned to India only a few months, but whose health had altogether
given way. With reference to such changes as were thus going on
around him, the Archdeacon writes
TO MR. SHERER.
“March 10, 1829.
“I cannot at present see it my duty to prepare for leaving
India. It is not, as you justly say, a country to grow old
in, but my health is wonderfully renewed, and the work of
missions, instead of becoming plainer, is daily becoming
more difficult. It would appear that ease makes men more
fastidious, yet the work does prosper. Piety does, however,
appear now to be more requisite here than in New Zealand,
as you well know that men of mere worldly principles can
scarcely bring themselves to believe, that the natives of
this country need conversion. A person of these principles
going forth as a Missionary, therefore sits quietly down
among the people, and if he superintend a school or two,
thinks he does all that is practicable.
“Conjecture tires as to who may be our next Bishop, but I
think we might have learned from the past, to ‘cease from
man.’”
Then with reference to the measures which had, about that time,
been adopted, for the purpose of revising and curtailing the whole
expenditure of the three Presidencies of India, the Archdeacon adds:--
“All here are in amazement at the turning of all things
upside down, in the service; and know not what to expect.
It is concluded that something is in view with reference
to the renewal of the charter,--but what, no one can
conjecture.
“As yet, we see not in ‘the powers that be’ anything more
favourable to true religion, than formerly. Education is
encouraged, as it has been for some years past; but, as
formerly, entirely from private funds. No hope of aid from
government is held out. The only favourable symptom that I
am aware of, is, that Mr. W. B. is to become a member of
the Committee of Public Education. He has had experience of
the ease with which Christian instruction can be imparted;
and will do all he can to improve the present system.”
Soon after the date of this letter, the Archdeacon again alludes to
the state of public affairs in a letter
TO HIS BROTHER.
“At present there is great uneasiness throughout every part
of the community. The whole system of civil administration
in the upper branches, is changed, and the most lucrative
appointments cut off. The same duties are performed by the
same men in another manner, and on reduced emoluments. The
army has been reduced two companies in each Regiment, by
which a crowd of young men are made supernumeraries; and
the pay at some places is reduced, which it is thought
is only a prelude to its being reduced generally. Among
the natives great alarm has been occasioned by an enquiry
set on foot respecting all _lakhrage_ lands, not hitherto
rated in the Government books. These consist of religious
endowments and lands granted by former Governments for
services done to the state. These, in some cases, have
been resumed, and no holder of such estate is certain of
retaining it. In the public offices many clerks have been
dismissed, and by the civil arrangements above alluded
to, very many are thrown out of employment. So that no
one of any class or condition is satisfied; and some
parts of the army are all but in a state of mutiny. The
most sober-minded I know of, think the making all these
changes together, injudicious. The necessity of economy is
the reason assigned for all this, but surely the splendid
entertainments given by the Court of Directors in London,
look not much like a necessity for taking from the mere
subsistence of subaltern officers. I try to be silent and
to wait the end. Certainly the personal character of our
rulers seemed to [promise] us brighter prospects as to
the encouragement to be afforded to Christian plans and
improvement. But no--they give liberally of their own
substance to Societies, but not a rupee, or a smile of
approbation must come from Government; so that the “system
of Mendicancy” must continue some time longer.”
With reference to the same subject, the Archdeacon writes:--
TO MR. SHERER.
“Aug. 16, 1829.
“A thirst for learning English has discovered itself all
over the country; which no doubt, looks hopefully, as to
improvement. It is dispiriting, however, that we have so
few Missionaries, and next, that the Government shut their
eyes more obstinately than ever against every thing in the
shape of Christian knowledge. In answer to an application
for aid to a school at Meerut, in which Mahomedans, Hindoos
and Christians are taught together, it was said, that
it would not be right to appropriate funds intended for
native education to instruct children of Europeans, i. e.
Indo-Britons. And I have been applied to for an opinion
about the removal of the Chaplain from Howrah, it not being
right, Government thinks, to supply from funds raised from
natives, a religious establishment for Europeans, except
for the Company’s servants. I am endeavouring, with no
little anxiety, you will suppose, to combat this view of
things, and have been much assisted in the matter by W. B.
who is a near neighbour. I wish you were nearer London,
to speak a word to some of your old friends, now in the
Direction, to get a distinct recognition of the right of
native Christians, including country-born, to a share in
the public measures for the improvement of the country.
I have written to P. and shall write to Mr. A. to ask
it, as he may, of Lord E. and the Board of Control. I am
hopeless, yet the abstract right of the claim might gain
a hearing where personal interest is out of the way; and
the Government has always acted on the principle that the
country-born should share.”
Yet this settled determination on the part of the Indian Government,
to leave Christianity and Christian education to shift for
themselves, had not the effect of slackening Archdeacon Corrie’s
exertions to secure by private aid, some of those advantages for the
Christian population, which he had solicited in vain from public
resources. Two months anterior to the date of the foregoing letter,
he had put into circulation in Calcutta, the outline of a plan
for establishing in that city an Institution, which should aim at
promoting the interests of true religion in connection with large and
liberal education.
In forwarding a copy of this outline, he writes:--
TO HIS BROTHER.
“Calcutta, August 19, 1829.
“By the enclosed, you will see what has been occupying
me, in part, for some time. The class of Indo-Britons,
or East-Indians, as they begin to call themselves, is
increasing very fast. Besides the number in charity
schools, there are not less than five hundred in boarding
schools, in this place. Not above one hundred perhaps can
pay, so as to remunerate the masters; yet they are all
descendants of gentlemen. Hitherto they have generally
been idle, and dissipated; possessing all the vices of
both father and mother, without any of the redeeming
points in either. You will conclude there have always been
exceptions. But, within these fifteen years, a change
has been going on; and a great improvement is becoming
visible among that class. Yet they have hitherto had no
bond of union, and stand separate from all established
order. The Dissenters, being more on a level with them
in most respects, and really exerting themselves for the
improvement of this class, would gain the majority of
them ere long. I hope, if we can bring the plan of the
Prospectus to bear, we may succeed in establishing a
connecting link between the Church of England, and these
really Colonists. The lower branch, or a Grammar-school,
is first to be attempted; about twenty thousand rupees are
set down, in shares and donations; and with a like sum in
addition, we shall be able to make a beginning. A master
will be wanted from England. We could, I think give him
£500 a year, and a house, worth here on the lowest scale
£250 more; with a per-centage on any profits that might
arise.... We have a good deal to contend with: first, our
Governor-general, to my great dismay, has all but avowed
that the improvement of the Christian part of the Indian
community is no part of his duty. Next, a most extensive
forgery of Government-bonds has been discovered. Three
hundred thousand pounds, it is said, is not the whole
extent of it. Many who deal in the funds, find they have
bought forged bonds; consequently it is not a good time for
subscriptions. And last, not least, Liberalism prevails
here too, as in England; and will neither do good itself,
nor agree to any scheme proposed by others, if religion be
included. But we must do what we can. O! my heart sickens
at the proceedings of Parliament; and I feel resigned, at
times, to give my bones to India, England being no longer
the land of attraction it was. Another discouragement
to the scheme inclosed is, that it has been declared to
be opposed to Bishop’s College; whereas it will prove a
powerful auxiliary, by supplying youths whose abilities and
dispositions have been tried as students, and candidates
for Missionary work. I am just now, also, much occupied
with a correspondence with Government, on the subject of
supplying religious instruction to Christians not in the
immediate service of Government. I hold that they ought to
be supplied. The correspondence, I expect, will be referred
home. But who cares for religion in high places at home?
and what can the Archbishop do, his office being so little
set by?”
It remains now to subjoin an outline of the Archdeacon’s views,
respecting such a liberal education on Christian principles as, in
his judgment, was calculated to meet the anomalies and exigencies of
the several classes of British subjects in our vast Eastern empire.
He proposed, then,
“That a College should be founded in Calcutta, in which,
whilst the various branches of Literature and Science
should be made the subjects of instruction, an essential
part of the system should be, to imbue the minds of the
youths with a knowledge of the Doctrines and Duties of
Christianity.
“That this College should be, in every way, conformable to
the United Church of England and Ireland. But as there are
also many in this land who are not members of that Church,
and who are at present completely excluded from the means
of bestowing upon their children a liberal education, it
was further proposed that persons of all persuasions should
be permitted to attend the various classes in the projected
seminary, under certain restrictions, but without such
restraints as should go to interfere with their religious
opinions.
“That in conducting the Institution, a liberal and enlarged
course of education should be pursued, adapted to the
respective attainments of the Students; the College to be
divided into two departments,--a higher department for the
elder, and a lower department for the younger students.
“The system to comprise Religious and Moral instruction,
Classical learning, History, Modern Languages,
Mathematics, Natural Philosophy, Medicine and Surgery,
Chemistry, Jurisprudence, and other branches, as time and
circumstances might admit of and require.
“The College to be open to the sons of native Gentlemen,
as well as to all denominations of Christians; and to be
divided into two sections, viz., one consisting of those
who should conform in all respects with the regulations
of the Institution, to be designated ‘Members;’ the other
section to consist of those only, who might attend the
classes for the purpose of receiving instruction.
“The advantages of the Institution to be available for
all Students, with the exception of some theological
privileges, which unavoidably would have to be restricted
to the ‘Members’ of the College: no student, not being a
Member of the College, to be required to comply with any
religious form [of worship], provided he submitted to the
general system of education, pursued within its walls.
“The benefit of attending any course of Lectures in the
higher branches to be afforded to all who might be disposed
to avail themselves of it, under the preceding and such
other regulations as might be specified.
“All students entering as ‘Members,’ of the College, to be
required to conform in every respect, to the Doctrines,
Usages and Forms of the United Church of England and
Ireland; and Members of the College only to be received as
resident students within its walls, and these to be subject
to such rules of discipline, and to such an extent, as may
thereafter be agreed and determined upon.”
The great principle however, which it was purposed to embody in
the projected College was, that whilst in a Christian community
every system of general education ought to comprise instruction in
the doctrines and duties of Christianity; and whilst, in the then
existing state of society in India, to compel all students to comply
with the forms of Christian worship, would be to defeat the object
which it was conceived the Institution would effect, yet that in all
education the WORD OF GOD ought to form an indispensable element. It
was maintained by the Archdeacon that without this, the acquisition
of other branches of knowledge could neither be conducive to the
happiness of the individual, nor to the welfare of the state. It was,
intended, also, that the College should expressly have in view the
upholding of the ancient Institutions of England, and the inculcation
of those doctrines and that discipline which were professedly held
and taught by the Established Church. It was proposed, therefore,
that none should be “members” of the College, who were not also
members of the Church of England; and that these should, as a
matter of course, be required to be present at Divine Service to be
performed within the walls of the College, and to be instructed as
Church-of-England-men.
It was whilst matters of such public importance engaged the attention
of Archdeacon Corrie, that intelligence of the death of Mr. Thomason
reached Calcutta. In noting that event the Archdeacon writes to Mr.
Sherer:--
“You will have heard of the Church’s loss in the death
of Mr. Thomason. A blank is made not likely to be soon
filled up. I preached a funeral Sermon last Sunday morning,
(August 9), in his old pulpit, and did him what honour I
could, but far beneath his worth.”
The Archdeacon had, also, now to encounter a bereavement which more
nearly touched his natural affections. His father had died during the
spring of 1829; and therefore, he writes
TO MR. SHERER.
“August 27, 1829.
“Yours of the 6th of May, with Henry’s note enclosed,
came to hand yesterday afternoon. The black seal led me
to forebode the event which the contents of the letter
confirmed. His great age made such an event probable, and
to be looked for; and with the hope that we have that death
to him was gain, we cannot complain, much less ‘sorrow as
those who have no hope.’ A great, great blank is, however,
occasioned by my beloved Father’s removal; and soon the
elder branches of his family would be strangers to those
around them on earth, but for the dear charges given to
themselves.”
From his Journal (now so rarely kept) some insight into the
Archdeacon’s private communings is obtained in the following
memoranda:--
“Sep. 11, 1829.
“If spared to the 20th, I shall have been twenty-three
years complete in India. Many things of late combine to
weigh down my spirits. The defection of Missionaries,
and now of L. who though unwell, would not wish to stay
if well. The inclination of Government, to withhold all
aid from christian ministrations, even among Christians:
beginning, at once, by withdrawing the Chaplain from
Howrah. The death of my father;--and anxiety for my family,
constitute a load of care. I am not constitutionally prone
to despond; but neither can I throw off impressions as
some can. The care therefore, of answering government,
and providing for Howrah ... whilst they have rendered me
anxious, have, also, stirred me up to exertion. Yesterday
in conversation with the Governor-general, I was enabled
to speak freely, yet respectfully I hope, on the duties of
Missionaries. I pointed out to him the different line of
study, and reflection on Missionary callings, required from
that of a Minister to instruct Christians; and the wrong
done to the English societies and the English public, by
employing Missionaries otherwise than as Missionaries: and
appealed to him, that, notwithstanding the duty due to this
Government, whether as an English gentleman he could wish
the mother country to be burdened with the charge of the
religious instruction of India? That, I was quite certain,
that by providing for the support of Christian instruction,
as occasions arose, (on a moderate scale) that this
Government need not be burdened; and, at the same time,
England would be relieved. He said with regard to Howrah,
he would consider more of the matter.”
“Sep. 19, 1829.
“In conversation with Sir Charles Grey,[146] on the
subjects lately started by Government, respecting the
duty, or otherwise, of applying revenues, derived from the
natives of this country to the support of religious worship
among Christian settlers, he said, the anomaly ought not to
be applied to that one subject alone: it commenced in our
taking upon us to govern the country at all. A people of
strange tongue, and customs every way foreign to theirs,
come, and sit down among the Hindoos, and make them pay
for administering laws, to which they had been unused, and
introduce usages abhorrent to their modes of thinking.
Now, if we can do this in one respect, why not in another?
And if in mere political and prudential matters, for their
good, as we say, why not in respect to religion, which we
hold to be the greatest of all good?”
It will be seen that the same important subject had been adverted to,
in a letter, which in the prospect of the renewal of the East India
Company’s charter, the Archdeacon had recently addressed
TO THE ARCHBISHOP OF CANTERBURY.
“There are some circumstances in the state of
ecclesiastical affairs here, which it seems desirable your
Grace should be acquainted with before the renewal of the
East India Company’s Charter, with a view to their being
put into some way of order at least, and settled by an
acknowledged rule.
“1. It is not distinctly understood how the law of marriage
stands in this country. It is acknowledged that the
marriage acts have not had, and have not now, any force
in this country; but Bishop Middleton held that this See,
being attached to the Province of Canterbury by Act of
Parliament or the Letters Patent, has become subject to the
ecclesiastical law of England, which requires marriages to
be celebrated by a Clergyman, and within Canonical hours.
And this rule was generally adhered to till the late Bishop
consented to an order of Government sanctioning marriages
by public Functionaries, both civil and military; and
directing them to be registered by the Registrar of the
Archdeaconry: and thus matters stand at present. Some
of our first lawyers say, that marriage by a layman is
to all purposes good; others say, only to some purposes;
that it binds the parties, but confers no right of dower
on the widow, or of inheritance on the offspring. It is of
great importance that some declaration on the subject, by
authority, should be set forth. I know that a good deal
of anxiety is at times experienced by some who have been
married by laymen; and several sons of men of rank and
property are among the servants of this Government, who
may eventually be deeply affected, should any irregularity
be discovered in the present system. Up to March 1828, the
Chaplains were on all occasions applied to, to celebrate
marriages, and they had often long journeys to make for
this purpose; but now, unless they be near at hand, many
do not care to send for them, whilst the sanction of the
Government makes no difference whatever in the law of the
case. An easy remedy would be, the keeping the number of
Chaplains always full, taking measures that Chaplains
retiring should be obliged to an early determination on the
point soon after their return to England, and not, as at
present, be allowed to linger on for years, keeping their
places unsupplied. An increase of Chaplains is, I fear,
out of the question; yet would it not be, if but a common
regard for the credit of our religion and the religious
welfare of Christian subjects existed where it should.
In many of the districts of this Presidency, especially
in those most favourable to the growth of indigo and
sugar, and in some degree in all of them, many Christian
settlers have fixed themselves. A District, your Grace
will know, is as large as an English county; and if a
Chaplain were appointed at the chief station, where most
of the servants of Government reside, and where there are
generally from five to fifteen families, they would be at
hand to celebrate Christian rites in the District; and on
Festivals, part of the Christians resident in the District
would resort for divine service to the head station. If
want of funds prevented such appointments, the necessity
must be patiently submitted to, but from the ground-rent of
the whole country, surely the East India Company ought to
make some reserve for religious purposes beyond the mere
wants of the military. But this is connected with another
point to which I would now entreat your Grace’s attention.
“2. Hitherto it was thought here, that only the fewness
of the Christian portion of the inhabitants prevented
appropriations being made from the resources of Government
for their religious instruction: but it is now answered,
that Christians have no claim on Government for religious
instruction, and that in fact it would not be right to
appropriate revenue derived from the natives of this
country, to the supplying of Chaplains to Christian
settlers. Now the settler, properly speaking, (i. e.
persons whose birth-place is in Britain, and who are still
looking to Britain as a home,) are few in number. There are
not above 1000 of that description beyond the boundaries
of Calcutta, and not half a dozen of them in any one
place. They are scattered over the face of the country.
But if by settlers your Grace understand descendants of
Europeans born in this country, and of which class many of
the Indigo-planters, scattered up and down the country,
are, and include in them descendants of private soldiers
by native mothers, and children of all descriptions of
British, and who have been increasing for more than 100
years, it will, I think, appear that the term is not
applicable to them. They are, to all intents, native-born
subjects of this Government, the offspring of the soil. Of
this class there are in Calcutta not fewer than 4000; and
at all the principal stations of the army, and in every
place where Europeans have been stationed, they are to be
found from 30 to 300 at each. I have placed the subject in
this light that your Grace may be aware of the true state
of the class I have in view.
“It is said that European settlers have no claim on this
Government for a religious establishment. I will not stay
to argue that point; but then, I maintain, that these
Indo-Britons are native-born subjects of the British Indian
Government, and, therefore, have a claim on a Government
not only Christian, but proprietors of the land: in fact
both king and landlord. It has been officially announced
that schools in which the children of Europeans (i. e.
perhaps removed six generations from the European stock,)
are taught together with Hindoos and Mahomedans, have no
claim on the funds appropriated to native education. Shall
we then apply to the British Parliament for an annual
grant, as for Canada? The main object then is to procure
from the proper quarter an acknowledgment of the duty of
applying some part of the revenue of this country to the
education and religious instruction of native Christians,
in their proportions, as to that of Hindoos and Mahomedans.
“It is only lately it has become known here that the East
India Company’s Charter is to be renewed in the next
session of Parliament, which must plead my excuse for this
intrusion.”
It was about this time that Archdeacon Corrie supplied the place
of the Government chaplain at Barrackpore, in the absence of the
Rev. H. Fisher, who had proceeded up the country. Except in that
particular, there occurred but little variety in the occupations of
the Archdeacon. His letters, however, mention his desire for the
arrival of the Bishop. Thus in writing to his brother he observes:--
“I am by no means at ease in my appointment, from the
increasing ill-will of people who neither do any thing to
purpose themselves, nor will let those alone who are doing
what they can. And if I add, that we have at this time the
hottest weather I have ever experienced in Bengal, having
no cessation day or night, for nearly a week past, and no
immediate prospect of change--the catalogue of ill may
seem complete. But, O! no ill have I experienced, compared
with the least I every day deserve; and much of mercy
remains to mingle in the cup. The departure of my beloved
father from Colsterworth, seemed much to weaken my tie to
England, his death still more. This country may now become
my home for the remainder of my pilgrimage. My strength
is wonderfully renewed, yet I cannot conceive of any in
England, not positively ill, experiencing the lassitude
I am seldom free from. Yet the younger sons of the best
English families, are coming out in this service in crowds,
and even the heirs apparent to titles; such we are told is
the difficulty of providing in any creditable way, for the
sons of the gentry.”
The Archdeacon adds:--
“I know not whether you have time to read Reviews. I think
they are, as far as the facts detailed can be relied on,
the history of Providence, and the last article[147] in
the Quarterly for April, seems on true grounds to forebode
much distress to Britain. This also falls in, I think, with
the prophetic intimations respecting these times. I see no
ground whatever, for the doctrines of a ‘Personal Reign,’
or a first literal resurrection, but I do think with Scott,
that the witnesses are about to be slain. Mr. Faber’s idea
of _trouble at hand_, seems just in agreement; though I
have no idea of two Churches being represented by the
‘witnesses.’ There can be but one true Church; but whether
it be the witnesses _continuing_ to prophecy in sackcloth,
still, the result is likely to be the same; and England now
in league with the Apostacy,[148] must not expect to escape
the plagues, under which it shall utterly perish. Babylon
is already fallen in the purpose of God, and unless
England purge away the leaven that has crept into her, with
Babylon must be her end.”
About the middle of November 1829, the Archdeacon was released from
much anxiety, and depression of spirits, by the return to India of
Mrs. Corrie. In announcing her safe arrival, he writes
TO HIS BROTHER.
“Nov. 30, 1829.
“To me the mercy is beyond expression. You can never know
the depression of a separation such as I have experienced.
Death alone could have rendered it more hopeless, but
scarcely less painful: but thanks be to God it is over, and
if it be His will, may no such trial befal me again! Our
anxieties are now about our children. They seem placed in
most desirable circumstances: may the blessing of God but
attend the instructions they receive! Whilst we cannot but
desire that they should acquire useful knowledge, and not
be altogether without the knowledge of the usual manners
of their class in life, our hearts’ chief prayer and
desire of God for them is, that they may become wise unto
salvation.’ ... How precious that promise, ‘I will be thy
God, and the God of thy seed!’ But for this what could we
do for them at this distance? But our God heareth prayer;
He remembereth his ‘covenant to a thousand generations.’
In reading Deuteronomy, the expression, ‘that it may be
well with thee and _thy seed after thee_,’ supplies both a
stimulus to duty and an encouragement. Whilst we are about
our Lord’s work here, He will be merciful and gracious to
our children.”
It was now that there occurred an event of great moral and
political importance to India. All the Missionaries in Calcutta and
neighbourhood, had some months ago presented a memorial to Lord
William Bentinck, respecting the cruel practice of widow-burning;
and Government had been in the habit of discouraging that revolting
superstition without venturing directly to prohibit it. But, after
satisfying themselves of the feelings of the Native army and Native
community, the Governor General in Council, took the decisive step
of adopting a Regulation on the 4th of December, to the effect of
declaring “the habit of Suttee, or burning or burying alive the
widows of Hindoos, illegal and punishable by the Criminal Courts.”
Soon after the date of this Regulation, Bishop Turner, (who had
been consecrated in the preceding May,) arrived in Calcutta. The
Archdeacon having mentioned in a letter to his brother, that the
Bishop preached in the Cathedral for the first time on Sunday, 13th
December, observes
“Bishop Turner seems to come in a spirit of Christian
conciliation. I will not say much lest I should be
disappointed. He is, however, liked, and will be popular in
all probability.”
Then after having stated how much the account which Mrs. Corrie had
given of his relatives in England, had “rekindled in him a desire to
be again among them,” the Archdeacon adds,
“I am however thought, I find, a party man in Church
politics, and it may be so in part, but how far it is right
or not you cannot tell. I have said to H. that it is an
easy matter for you at home to cast your guinea into the
treasury of this or that Society, in the hope that good
will arise from it; but the _application_ of your bounty,
is a more difficult operation. Whether Jesus Christ shall
be set forth in the glory of His grace before the Gentiles,
or shall be made a mere ‘Master of the ceremonies,’ as
Hervey[149] expresses it, to introduce to the Divine
presence human merit, is no indifferent question. And here
we have to decide upon that question, in the application
of English liberality. But indeed, brother, I try to watch
over myself in this respect also; and if I had opportunity,
could cooperate with even a Papist, in the conversion of
the heathen. I do think, however, that what I have done has
effected good.”
Then with reference to the late Government Regulation he observes,
“If I should say nothing about the abolition of Suttee, you
would think it strange. Great honour has the Government
gained in this matter. Addresses of congratulation to Lord
W. B., from the European Society, and from the Hindoo also,
and Mahomedan classes, are getting signed by numbers.”
To his Sister, also, the Archdeacon writes
“Dec. 17, 1829.
“The glorious abolition of Suttee, will distinguish the
present Government, when the discontent arising from
retrenchment will be forgotten.”
Then with regard to the expected renewal of the charter of the East
India Company, he adds
“The more general admission of Europeans into this
country seems determined upon; which will help forward
the progress of Christianity, in its remote consequences;
but will probably ruin many in a temporal point of view.
From all I can learn, commerce is a losing concern to the
merchant generally. The mere agent, of course, deducts his
commission from the scanty produce, and thrives. But what
is all this to you, I begin to think, although, indeed,
in its consequences, it may extend even to Morcott. A few
years, I have heard some experienced men say, is likely
to produce a general crash; and then our dividends and
pensions may be put in jeopardy: so that mere selfishness
might make one alive to national affairs; whilst to the
Christian they supply matter for much prayer and solicitude
before God. My favourite theme, inspiration and song,
is much involved in all this progress of things. It may
be that in time of adversity men may consider how much
their all depends on God, and may become more careful of
missionary work, which is so peculiarly His own. We have
had days of ease and outward prosperity, and little heart
has been found, and little of a right spirit, even in those
who favour the righteous cause.”
Of the new Bishop of Calcutta, the Archdeacon observes--
“He promises to be everything desirable in his station, and
you will be glad to hear that he approves of all my public
acts. I have shewn him, also, a letter which I wrote to the
Archbishop of Canterbury, all of which he approves and
said, that he had nothing to do but to follow up the views
there stated.”
Within a month of the date of this letter, one of those failures
in the mercantile world occurred, which some “experienced men” had
anticipated. The Archdeacon, writing “of general news,” observes
TO MR. SHERER.
“Calcutta, Jan. 8. 1829.
“The failure of Palmer’s house has created the most
extensive ruin for a long time experienced. Three millions
are said to be the extent of the debts: they promise to pay
half, but it does not seem [to be] expected. This, with
the forgeries you have heard of, amounting, I am told, to
twenty-two Lacs, have given a lesson of the uncertainty
of riches such as perhaps never occurred, at one time, in
any single community before. It is impossible to enumerate
the losses sustained by individuals. Some reduced from
wealth to nothing; others from a pittance to beggary. Truly
‘riches make to themselves wings and fly away,’ but this
will make no one, it is to be feared, less eager in the
pursuit of them.”
After relating some private matters connected with the state of
society in Calcutta, the Archdeacon proceeds
“The Bishop held his first Visitation last Wednesday, the
6th inst. He had appointed me to preach, and afterwards
I was requested by the Bishop and Clergy to publish the
Sermon. The Bishop told me privately that it was the
thing of all others, he should wish to send to England at
this time. I feel grateful for the acceptance, whilst I
cannot but feel, that time and circumstances, and not the
merits of the Sermon, call it forth.[150]... The Bishop
seems bent on conciliation, with more decision than his
predecessor.... He has become Patron of the Calcutta Bible
Society, President of the Church Missionary Society, and
is to preside this evening at a public meeting of the
Bible Association in the Town Hall. He has attended the
examination of schools, at Mirzapore, Mrs. Wilson’s school,
the Female Orphan Asylum, and other Institutions.
“Jan. 16th. Among the sudden changes which occur here
frequently, not the least unexpected, is the severe illness
of the Bishop’s Chaplain, and the necessity, as the doctors
affirm, of his return to Europe. In consequence, the Bishop
requested as a personal kindness, that we would take up our
abode with him. After two days deliberation, we have agreed
to do so, not without much apprehension on my part. To keep
a conscience void of offence, both towards God and man,
will, I fear, not be easy; but many advantages may arise
from the arrangement, if we can but keep the even path of
duty. The Bishop may be rendered more happy in his work;
and social prayer, which were he alone must be omitted,
will also help to keep up in him, as well as in us, proper
feelings as well as right views. I shall benefit by his
conversation, and learn somewhat of the altered state of
society in England, as all I hear leads me to conclude. Our
mutual official duties may be more readily effected, and
the plans of the various Societies carried forward.”
The following notice of passing events, as given in the same letter,
may not be without interest:--
“You would be delighted to see how crowded the Old Church
now is. Yesterday the Bishop preached there. The city is
now divided into parishes, and each is to have its own
vestry, and care of its own poor. Yesterday a sermon was
preached, and 1753 Rs. collected for the poor of the Old
Church district.... The Bishop has confirmed 317 persons,
which, considering that a confirmation was held in June,
1828, shews a rapid increase of population.”
On the 18th of February 1830, the Archdeacon and his wife went to
reside at the palace as the Bishop’s inmates; and the following
memorandum, which occurs under that date, in his private Journal,
does but reiterate the sentiments contained in the preceding letter:--
“We have to-day entered on a new course, by taking up our
abode with the Bishop, on his invitation. It has been
the subject of much anxiety with us, and of prayer. The
reasons which determined us to this step are these:--1st.
The Bishop’s kind invitation:--His loneliness from the
departure of Mr. Carter; and the hope that our being here,
may help to keep up the habits of domestic religion to
which he had for some time been accustomed. 2nd. On our
own part, the desire to benefit by his conversation and
extensive acquirements; and to be workers together in the
progress of improvement, both in and out of the Established
Church, especially in the work of missions. 3rd. As it
respects our usefulness in society, we shall be prevented
shewing hospitality to the same extent as formerly; and if
it should prevent any of our young friends, who are aiming
at improvement in personal piety, from visiting us, the
change will be unfavourable; but it will, also, cut us off
from much unprofitable visiting and expence, to which,
of late years, we have been much exposed, and by which I
have been much tried. 4th. We shall be much more under
restraint than in our own separate dwelling; but shall at
the same time see more of each other, and for this we have
been sighing for years past. O that we may but be enabled
to improve the opportunities afforded, to our mutual growth
in every gift, and especially in the love of the Saviour,
as well as those things which make for our everlasting
peace! For this we are insufficient of ourselves. May the
grace of Christ rest upon us, and then shall we prosper!”
During the year 1829 an edition of the Book of Common Prayer in
Hindoostanee having been printed by the Calcutta Corresponding
Committee of the Prayer-Book and Homily Society, under the
superintendence of Archdeacon Corrie, he forwarded a copy of that
important work to England, for the purpose of having it presented to
the public library in Cambridge. His reason for doing this is thus
stated in a letter, of March 5, 1830,
TO HIS BROTHER.
“I have been led to do this from our Bishop taking the
trouble to send a copy to the Bodleian Library at Oxford.
If it be worthy of a place in the one, as the Bishop
thinks, it may be equally so of a place at Cambridge.”
The history of a work by means of which the Services of the Church
of England were first made accessible to the Native christians of
Hindoostan, may not here be omitted, especially as that history
has been supplied by the Archdeacon himself. To the Secretary of
the Calcutta Corresponding Committee of the Prayer-Book and Homily
Society, he writes
“When I began this edition of the Book of Common Prayer in
Hindoostanee,[151] it was at first intended to have altered
very little from the Compendium, printed by the Prayer Book
and Homily Society in London, but a near adherence to that
model was soon found impracticable. I will here state, that
the above Compendium, which is usually ascribed to the late
Rev. H. Martyn, was the fruit of my own labour fifteen
years ago, and that with very inadequate help. It seems but
due to that eminent scholar, that I should publicly avow
this, as his translation of the New Testament, shows how
inferior the Compendium of the Prayer Book is to his style,
and how altogether unworthy of his fame. The Compendium
however, has answered an important purpose; the want of
something of the kind was so much felt by many native
christians, that it was eagerly adopted by them, and its
imperfections even have gained currency among them.
“It was at first intended, also to have printed a small
portion only of the new edition, with a view to collect
the opinions of competent persons, respecting the
execution; but the difficulty of obtaining such opinions,
from the complete occupation of the time of every public
Functionary in his official duties, is well known; and
the delay that must inevitably arise on that plan, to the
accomplishment of a work much needed, seemed to urge the
necessity of making the most of present time, and of using
the assistance providentially supplied, whilst it could
be had. On this account the whole of the Book of Common
Prayer, including every part of the Rubric and Articles
of Religion, has been printed. The State Prayers, as they
are usually called, are not included, nor the Psalms:
the latter, are printed separately by the Auxiliary Bible
Society, and can be supplied in that form to congregations
prepared to use them. After the translation was finished,
the native assistants were necessarily retained, till the
work should be carried through the Press: this afforded
opportunity for translating the Ordination Services also,
and 100 copies were printed. Of the whole Book three
hundred copies have been printed; and to 100 copies of
these are added the Ordination Services. These, it may be
said, are not likely soon to be brought into use, but that
seems no reason why the mode adopted by our Church, in
these services, and the scriptural sentiments they breathe,
should not be laid open to the natives of this country.
Besides these complete copies, 1000 copies of the Psalter
have been printed for more general distribution. Owing to
my absence from Calcutta, more of the Occasional Offices
were added than is usual in such a Compendium; but though
a little more expence has thus been incurred, the work is
more valuable. One thousand copies, also, of the Morning
and Evening Prayers and Litany, with the occasional Prayers
and Thanksgivings, have been printed in Nagree, for the
benefit of Christians who use only that character.
“It seems necessary to state, that some English terms
have been retained, an explanation of them being given
in parenthesis, where they are first used. On this point
there will probably be a difference of opinion, but as the
English terms are familiar to Native Christians connected
with the British; and the words, Sacrament, Baptism, and
such like, derived from the Latin Scriptures, are used by
the numerous Roman Catholic Christians of this country, the
retaining of them in the Prayer Book, is at least useful to
these classes, whilst it is obvious, that the words, Lent,
Whit-sunday, and some others, do not at all explain the
events they are used to distinguish, and a word common to
several classes of christians, and to which they all attach
the same meaning, may as well be used as any other, whilst
it tends to unite them by a common phraseology.
“The assistance I have received from a person brought up
in the country, and well versed in the writers, both in
Persian and Hindoostanee, most esteemed by learned natives,
allows me to hope that the translation, generally, is
likely to bear the test of candid criticism. The chief
objection which I anticipate, arises from the difficulty
of clothing many ideas peculiarly Christian, in popular
language. The natives of this country, at the same
time, generally have the ideas themselves to acquire,
and the christian teacher may therefore as readily
explain the meaning of an appropriate term, as, by using
circumlocutions, lower the standard of the language and
keep his people in a low state of mental cultivation.
I will only add that often the attaching a shade of
difference to the meaning of a word, would lead to a
conclusion unfavourable to the translator, without cause: I
am at the same time aware, that improvements may be made in
the work, and hope, if life and opportunity be vouchsafed,
to bring forth hereafter a more perfect edition.”
In the same letter to his brother, which is referred to above, the
Archdeacon states
“Our affairs here go on in one uniform course of public
grumbling, and private discontent. All who are touched by
the retrenchments of Government, think they have cause to
complain, and the army are certainly hardly used. But I try
to have little to say in these matters. Missionary matters
and education, supply sufficient employment without going
into politics. We would fain make faster progress, but
sickness, and obstacles arising from climate, hinder us;
and we must be content to follow the course of Providence,
and not to force it.
“You will have heard through Sherer, that we have become
part of the Bishop’s household. I find his conversation
very improving: he is naturally cheerful, and our
intercourse is easy and agreeable. A part of his plan
is to constitute his Archdeacons, his commissaries,
and to delegate to them the details of the respective
Archdeaconries. I continue, therefore, a Bishop _in
partibus_ still, and having such opportunities of reference
to the Bishop on all occasions, I am not likely to commit
the interests of the church. The only point on which I
differ from the Bishop, is on the policy of allowing
Missionaries to engage in English duties. This is a far
easier employment, than proper missionary work, and it
is, moreover, a misapplication of Missionary funds. It
will also prevent, I fear, the East India Company, from
contributing as they ought, to the support of a ministry
for their christian subjects.
“I scarcely know what part of our history here will most
interest you. The abolition of Suttee will no doubt be
heard of all over Europe. The last year presented a return
of 800 widows, and upward, consigned to the fire in this
presidency. Of these upwards of 600 took place in Bengal;
so that in this one province the strength of the practice
lay. A considerable sensation has therefore been felt in
Calcutta, but no where else. At Benares, Suttees have been
even prevented, and the poor widow (glad no doubt) retired
quietly home, saying, Such was her fate. What has been said
against the abolition in Calcutta, has been chiefly by
some of the most wealthy. They are not, however, united;
arguments pro and con are discussed among themselves, with
great freedom, and no little acrimony, and they exhibit
the spectacle of a family divided against itself. I wish
you were more of a politician. We require on the renewal
of the East India Company’s charter, that some further
expression of public opinion should be shown, on the
subject of christian education. Years ago, Mr. Wilberforce
obtained that 100,000 rupees should be appropriated towards
the moral improvement of this people by education. The
said sum is indeed appropriated, but it is to Mahomedan and
Hindoo learning, such as it is: now what is required is,
that Christian education should also have a share of the
public support.”
The following letter to Mr. Sherer, about the same date, supplies
some interesting particulars connected with the state of society in
Calcutta.
“We have been now nearly a month in the Bishop’s house.
Our mode of life is as follows: prayers at eight o’clock,
when the bishop sometimes expounds; and again, also, at
half past nine o’clock in the evening. We breakfast after
prayers; have _tiffin_[152] at two o’clock, dinner at half
past six or seven. One evening, (Friday) any person who is
not afraid of the Bible, is welcome to come in at eight
o’clock, and after tea the Bishop reads and expounds, and
dismisses us with prayer. In the season of Lent, the Bishop
catechizes in the Cathedral, on Wednesday mornings, and
preaches in the evening on Fridays. He is frequently at
the Thursday evening lecture. He visited lately with me at
Burdwan, and takes a lively interest in Missions; preaches
in Bishop’s College Chapel, on Sunday evenings, to the few
students and others, and enters much into the affairs of
that institution. A Chapel is commenced at the free school,
and a Mariner’s Church at the custom-house is preparing,
and the building of a Church at Howrah is in progress. A
form of an association for the better observance of the
Lord’s day has been drawn up by the Bishop, and sent to the
Chaplains, and all the dissenting Ministers; and yesterday,
sermons were preached in all the Churches and Chapels
here, on the duty of sanctifying the Sabbath. From these
particulars, you will judge what spirit he is of. In our
habitual intercourse he is cheerful, communicative, and
instructive; and hitherto, all has gone on very happily,
with every promise of continuing to do so. Among the
changes the Bishop has brought about is, the establishment
of charitable committees connected with each church. They
have been in operation above a month, and promise much
good, both from the prevention of imposition, and the right
appropriation of charity.
“The Hindoo College is working faster than its present
supporters wish. The youths are growing up free-thinkers;
and lately, some of them partook of a feast with one of the
infidel christian teachers. The thing got wind, and the
parents (one a Brahmin) became alarmed. An inquiry was set
on foot, and the thing hushed up, but a strict injunction
issued, that religion in any shape should not be mentioned
to the pupils. It has occurred to me that these high and
rich Hindoos, may soon find themselves obliged to urge the
Government to pass a regulation, that loss of caste may
not deprive individuals of property. A pro-suttee party is
set on foot. Radah Cant Deb and others being members. They
call themselves the _Dhurm Soubah_ (which, as you have been
so so long away, I may translate for you) “the righteous
association;” but they have already fallen out about a
treasurer: and strong recriminations are published, which
promise little co-operation among them.
“O how greatly do we need steady good men at Mirzapore.
The situation of the mission-premises is becoming more and
more important. All the modern reformed Hindoos reside in
that quarter; and a man of fair attainments and attractive
character placed there, might become a mighty instrument of
good. Well: no doubt the right person will be forthcoming
in the right time.”
As explanatory of the labours of Bishop Turner, mentioned above,
it may not be out of place to state, that of late years European
paupers had increased to such an extent in Calcutta, that not
only had the charitable funds in the hands of the Select Vestry
at the Cathedral, become inadequate to meet the exigencies of the
distressed, but frauds had been practised with such facility on the
charitable part of the community, that it became necessary to provide
for the fuller investigation of the cases of applicants for relief.
To remedy these evils a “Charitable Society” was formed at the
suggestion of the Bishop, which was carried on by a Central Committee
of Superintendance aided by subordinate Committees, corresponding
in number with the ecclesiastical districts into which Calcutta was
divided.
It will be seen, also, by the following memorandum, dated April 10,
1830, that the Archdeacon, for his part, had not been unmindful of
the necessity of labouring for the public good, though his success
seems to have fallen short of his wishes.
“In reviewing the past year, much cause, both for
humiliation and for gratitude appears. In my own
experience, a sense of defect and failure cannot but be
felt. I can see nothing accomplished either in a public
or private view. Nothing have I attained but to know more
deeply that I am nothing, and must be indebted wholly to
grace: yea, to grace pardoning grievous despite, leaping
over opposition, and ‘carrying off the prey,’ without
corresponding effort on my part to fall in with grace.
In public I attempted [to establish] a school for the
country-born. The scheme was too large; and, in yielding
this point to N----, my own folly appears. I failed also
with Howrah, through the opposition of unreasonable men.
But both these objects are likely to be attained by the
Bishop: and in this ‘I rejoice.’ Let good but be effected,
and ‘I will rejoice.’ Other schemes I had in mind for the
furtherance and establishment of the gospel, which are
approved by the Bishop; especially the plan of endowments,
in which I hope something may be accomplished. I have been
much tried in respect of Mirzapore. Expectations from the
school baffled and likely to fail, from the failure (for
so it is in fact) of R. Missionary prospects much clouded,
from the lack of instruments. Yet doubtless the working is
advancing, and the gospel is spreading. These are matters
of much thought with me.... If I could, with propriety,
withdraw to a quiet missionary station, my mind would
have what at all times seems best for it; but to withdraw
from a post to which I have been called, without a clear
dispensation leading to it, would embitter such a plan. I
see nothing for it, but patiently to abide in my present
situation, and to wait till affairs indicate what I ought
to do. May I only be preserved from giving offence in my
public or private capacity; and may I have grace to improve
opportunities of working in the service of the gospel!”
But notwithstanding this somewhat dispirited view of the results of
his labours, the hopes of the Archdeacon respecting the establishing
of a school for the country-born, seemed about to be realized so
soon as that important project was taken in hand by the Bishop. In
a letter which the Archdeacon wrote on the 23rd of April 1830, he
observes
TO HIS BROTHER.
“I wrote to you some time since respecting a project for
a school in this city. We are still busy about it, and
not without hopes of succeeding in establishing it. Great
obstacles, however, occur. Our Government just now is too
much on the Utilitarian system; which seems to mean, ‘That
every one must do the best he can for himself, seeing
that no aid is to be afforded.’ One thing this will work,
which for this country will prove beneficial, whatever
it may prove to Old England--it will render this country
independent of England. It is well, certainly, that the
resources of this country, both individual and general,
should be called forth, and with a little forbearing care,
they might for ages be auxiliary to the mother-country; but
by refusing present aid, unkind feelings are called forth,
and where no obligation is conferred on the one hand, no
gratitude is felt on the other.”
The letter in which the preceding observations are contained, was
not finished until the 11th of May, under which date the Archdeacon
adds:--
“Nothing further has occurred here worth remarking,
except that a master has unexpectedly turned up for the
Grammar-School. Pray do you ever think of India in a
political point of view? How the charter is constituted,
or whether it can be altered for the better? We seem to
want some attention from home; and I would fain hope we
shall get it now the charter is again to be discussed. We
are under the regulations of the Government as to abode.
If one would establish a school, or promote education
in any way, we are liable to be banished to England, if
Government should not happen to like our project; and, if
it does, we must ask leave to pay the expences out of our
own pockets, for not a Rupee will Government give: and yet
in this presidency alone, seven millions sterling are drawn
annually from the land, and as much more from monopolies
of salt, and opium, and from certain duties! Is none of
this to be laid out otherwise than to promote increased
dividends in Leadenhall Street?”
An able head-master having thus been obtained in the person of the
Rev. J. Macqueen, it was determined on the 4th of June 1830, to
establish the “Calcutta High School,” on a plan arranged by Bishop
Turner. To provide for the educational department, it was proposed
to raise a sum of money by transferable shares, which were to bear
interest arising from dividends of profits; the shares to be paid by
instalments, and the proceeds to be vested in the names of certain
Trustees. A Committee of management and visitors was appointed, and
such regulations agreed upon as were calculated to give efficiency
and stability to the school. But that at which the Archdeacon chiefly
aimed was, if possible to obtain from Government, or the benevolence
of individuals, an endowment for the School. But the little prospect
there was of assistance from the former source will be collected from
a letter written by the Archdeacon
TO MR. SHERER.
“June 17, 1830.
“Our increased acquaintance with the Bishop renders us more
at home with him, and we see more to admire in him. He is
by far best suited for this appointment of any who have
occupied it. With more practical knowledge of men, and of
parochial matters than any of them, he has large views of
usefulness; and, with perfect propriety of language, states
them to Government. Had we a man who had any fixed views
of Government at the head of affairs, something effectual
might be accomplished for the religious welfare of India,
but when ---- is on one hand, and ---- on the other, of
Government, what can be expected but fancies and crudities?
And such seem most of the public acts at present.
“I may mention to you that in a Report on Ecclesiastical
affairs lately made up by the Finance Committee, the
employment of missionaries generally, without regard to
class, and Roman Catholic priests, was recommended, to
prevent increase of chaplains; and the principle broadly
affirmed, that Government is not bound to supply the means
of grace to any besides the European troops, to which the
charter binds them. This gave opportunity to state other
views and principles, which must have surprised certain
persons not a little. You need not be surprised, should you
hear of the Bishop’s arrival in England a few months hence;
as it is quite evident, that should the Home Government
depend on the information derived from this quarter,
nothing will be done for us in an ecclesiastical point of
view; and twenty more years of this miserable system [will]
be perpetrated, which can only end in confusion almost
irremediable.”
[146] Chief Justice.
[147] “On the state and prospects of the country.”
[148] The allusion is to that legislative alliance with
Popery which marked the year 1829.
[149] Theron and Aspasio, Dialog. vii.
[150] The text selected on this occasion was 2 Cor. iv.
5; the purpose of the preacher was to shew 1st,
“What is the subject-matter of a faithful minister’s
teaching;” and 2nd, what “His object and aim in his
labours.”
[151] The edition of 1829.
[152] Luncheon.
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.
CHAPTER XIX.
ARRIVAL OF BISHOP WILSON.--BAPTISM OF
NATIVES.--ORDINATIONS.--VISITATION OF THE UPPER PROVINCES.
The Rev. Daniel Wilson had been consecrated to the See of Culcutta
early in this year, and was now approaching the shores of India. It
appears that on his appointment to the See, Dr. Wilson had written to
Archdeacon Corrie to inform him of that circumstance, and had kindly
taken occasion to express a desire that the Archdeacon would for
the present continue his services in India. With reference to this
estimable prelate the Archdeacon writes
TO HIS BROTHER.
“Dr. Wilson has not yet arrived, but is daily expected. I
know no one more suitable to have been sent among us, but
our expectation must be from God alone. It would cost me a
severe pang were I told I should not be allowed to visit
England again, yet the prospect of remaining here is not
painful to me; and it is chiefly on our children’s account
that I have thought of retiring.... You are not likely to
know, unless I tell you, that Mr. Charles Grant has written
me a very kind letter, stating why I was not called home to
be made Bishop.... I am more than satisfied, for I desire
not the office. I have felt a measure of the responsibility
attached to it; experienced what it is to be set on an high
place ‘as a mark for envy to shoot at;’ and above all, I
know to a demonstration how much more such men as the last,
or the present Bishop can effect, beyond my utmost ability.”
That it might meet his lordship as soon as he should arrive in India,
the Archdeacon addressed the following letter
TO THE BISHOP OF CALCUTTA.
“Oct. 2, 1832.
“The news of your appointment to India, reached this
country at the latter end of July, and caused thanksgivings
to ascend from many hearts. Your two kind letters did not
reach me till September 21, so that the time had passed for
addressing a letter to the Cape. This will, we hope, meet
you before the end of this month, on the Sibbald’s entering
the River, and in good health, and without disaster on the
voyage. Our hearty congratulations are offered, and prayers
that your entrance in among us, may be ‘in the fulness of
the blessing of the Gospel!’
“From what you are reported to have said at the Church
Missionary Society’s anniversary meeting, it would appear
that you had been led to expect that arrears of business
await you, to be arranged: I am happy to say that not
a case, that I am aware of, is in arrear; that though
much interesting business connected with our public
institutions, will claim your attention, nothing in the
way of official arrangement remains for your decision. I
am most happy to observe your intention of endeavouring
to preserve health. Our former Bishops no doubt had the
same purpose, but they did not take advice from those
more used to the climate. I shall, please God we meet,
explain to you how both Bishops Heber and Turner brought
on, inadvertently, their own end. There is nothing in
the climate to prevent most constitutions continuing,
with care, to enjoy good health. At the same time, it has
appeared to me that no particular age is more favorable
than another; or that there is any such thing as becoming
inured to the climate, so as to bear exposure at certain
times. Experience teaches us to avoid certain situations
and not to expose ourselves [to the climate] at certain
times, if we can avoid it; and this is all, in my opinion,
that any one gains by long residence here. All this will
soon become familiar to you; and I have no doubt, under
usual circumstances, you will be able to go through all
your duties with comfort....
“I shall say nothing of my own affairs, except that I was
not intending to leave the country this year; and that it
will be my delight, as well as duty, to be assisting in
every way I can.”
On the report reaching Calcutta that the “Sibbald” had arrived in the
river, the Archdeacon, as on like former occasions, obtained the use
of one of the government vessels, met the Bishop, and conveyed him to
Calcutta. His lordship arrived there on the 4th of November, and was
installed on the next day.
The Archdeacon was thus relieved from some of those anxieties which
were connected with official duties, but he was not without trials
of a domestic nature. The ship in which his wife had embarked for
England in the middle of December, was wrecked off Coringa, on her
passage to Madras, and the passengers only saved by taking to the
long-boat. They ultimately landed at Masulipatam, and the fatigue
and exposure to the cold which Mrs. Corrie and the other passengers
underwent, proved of no lasting detriment to them; but all their
luggage was lost.
A letter addressed to his wife soon after her departure from India
will give some idea of the nature of the Archdeacon’s occupations at
this time:--
“January 6, 1833.
“The last few days have furnished increasing occupation. On
Wednesday I breakfasted with the Bishop, and arranged with
him for the examination of the candidates for Ordination.
I then went to Da Costa, who has been too ill to leave
home, and corrected two proof sheets of Isaiah, in Persian,
and two of the New Testament in Hindoostanee. I returned
home at two o’clock, when the Natives, who read the
Scriptures with me, occupied me till four. On Thursday I
was occupied nearly the whole of the day in writing to G.
on his offence; and in the evening the Bishop dined with
your mother and I, and we talked over Church affairs. On
Friday, there was a meeting of the High School managers, to
appoint Lambrick _pro-tem_, head, and young Thompson second
master. I then went to the examination, of Native Schools
at Mirzapore, the best by far we have had: Dunsmore their
superintendent. This kept me till 2 o’clock. I came home
and found the candidates’ papers for my inspection, which
by close application I got through by dusk. I then went to
A. S. to dinner at six, and from thence to the town-hall,
to the Bible Association general meeting, at half past
7 o’clock, and home at ten. The Bishop took the chair,
Bannerjee spoke well, but too long. Yesterday I wrote two
public letters, and prepared notes of an address which the
Bishop wished me to make to the candidates for Ordination,
and their duties as they related to this country. At four
I went to the Molwee’s, and conversed awhile with about a
dozen natives on John iii., and then came home to dinner.
Now for some fragments. A Moonshee is to be baptised on
Wednesday, who many years ago received a New Testament
at Dacca. He cannot remember the date, but it was from
the Chaplain who was there before S. He has been reading
this, and enquiring at different places; till at length,
convinced of the divinity of the Lord Jesus Christ, he
wishes to take up his Cross. He appears more spiritual than
the Molwee; but you know we must not too readily trust
appearances. He has a wife, who, he says, is persuaded
also, and they have two children.
“Past 2 o’clock--We have been detained at the Cathedral
till now, and have had a most instructive discourse from
the Bishop, Acts xxii. The Ordination of two deacons
and seven priests altogether, is indeed a new sight in
Calcutta. The Cathedral was crowded, and the service full
of interest. At the Communion afterwards, one hundred and
fifteen attended. Many appeared deeply affected.”
Mrs. Corrie having proceeded from Masulipatam to Madras, the
Archdeacon obtained leave to join her there, with a view to arrange
for her passage to England by another ship. He was consequently
absent from Calcutta until the beginning of March. On the 9th of that
month he writes:--
TO HIS WIFE.
“I found things here of a mixed nature; some pleasing, some
painful. Of the pleasing was the baptism of twenty-five
Hindoos in Mirzapore chapel, on the evening I arrived. The
Hindoostanee congregation much increased. A fine youth of
about eighteen, the son of an Englishman, but abandoned
by the father, has with his Mother, sought instruction.
He is dressed as a Mahommedan. Another youth of the same
description, was confirmed, but I have not yet seen him.”
Some particulars of the then state of society, which the Archdeacon
communicated in a letter to Mr. Sherer, may not be omitted:--
“March 30, 1833.
“You will learn from other sources the great distress which
prevails through the failure of the great houses here.
One point of retribution I cannot but think is observable
in the recoil of the Free-trade system. They were the
men who maintained the Hurkcaru and India Gazette, to
vilify the Company and to run down the Government; and
just in proportion as they injured the interests of the
Company, their own were injured.... Of public matters you
will, also, hear. We have now a newspaper at Cawnpore, at
Meerut, Agra, and Delhi. The Delhi paper has an article
on the misconceptions of the Natives, shewing how easily
they are led away by rumours, &c.; which seems to point
out the impolicy of these very newspapers. The subject
of Missions is daily gaining ground; yet opposition is
at work underhand. Paine’s ‘Age of Reason’ has been
circulated to a large extent among the educated Hindoos;
and a very plausible work written here, but printed in
England, entitled ‘Christianity of human origin,’ has got
considerable currency.”
It was during the March of this year that the Archdeacon, among
others, resigned his office of governor of the Free-School in
Calcutta. For a considerable period the affairs of the school had
been a source of contention at the Presidency, in consequence of
a difference of opinion between the governors and the committee
of that Institution, respecting the management of the charity. It
was therefore at length agreed that the points at issue should be
submitted to the arbitration of the Bishop, it being at the same time
understood that his lordship’s award should be final. One portion of
the award was that the governors and secretary of the school should
resign their office, in order thus to allow of such a reconstruction
of the government of the School as might seem calculated to compose
the existing differences. The Bishop himself led the way, by
resigning his office of Patron; and the Archdeacon readily followed
so disinterested an example.
Soon after this, the Bishop of Calcutta decided that the Archdeacon
should make a visitation of the Upper Provinces. An application
was accordingly made to government for the purpose of obtaining
travelling allowances for the occasion; and early in May an Order
to that effect passed the Council. Before leaving Calcutta the
Archdeacon relates
TO HIS WIFE.
“June 9, 1833.
“The subject of Infant-Schools is to be taken up by the
Bishop. Yesterday most of our friends among the Chaplains
breakfasted with him, and a meeting was resolved on, to
be called next Monday at the Bishop’s. Lord and Lady W.
are full, also, of the subject, and are to give largely,
&c. A central school is to be built, and a Master and
Mistress to be sent for from England; so that the little
one on which you bestowed so much care, and which Mr. U.
let die a kind of natural death, is to be succeeded by
a magnificent offspring (shall I call it?); and Bishop
Turner will yet speak to the place in this way, though
his name be forgotten. A meeting, also, is called to
forward steam-communication, which has been taken up anew
at Bombay; and Lord W. is, also, aiding individually; and
we are to have answers to our Letters in four or five
months, if not to have leave of absence for six months,
with permission to visit Clapham, without loss of pay or
_batta_. Such are the topics of the day.”
In the same letter the Archdeacon mentions an occurrence which will
not be read without interest:--
“One of the youths who was to have been baptized on
Whit-sunday, was seized in the street, by his relatives,
and carried home to Bunhoogly. He had been there confined
in a room for fifteen days, threatened, and was to have had
a maddening potion administered to him, but for the cries
and entreaties of his mother, whose love for the fruit
of her womb prevailed over her superstition. The youth
bribed a servant to carry a letter to Bannerjee,[162] and
he with young Henry R. went in a palanquin carriage on
the Berhampore road, on Sunday Evening the 2nd, when the
lad escaped; fled to the appointed place of meeting, and,
getting into the carriage, was brought to Mirzapore. A
rich uncle, one of the Dutts, came on Friday last with a
Brahmin, and tried to coax the lad away again; promising
him all sorts of liberty, and every thing, but leave to
become a christian. The youth stedfastly refused. On
this a complaint was lodged at the Police office against
Bannerjee, charging him with violently carrying off the
lad, but they could not sustain the charge, and the case
was dismissed: and here the matter rests at present. He is
a very intelligent lad of sixteen, but short of his age. I
had an interesting conversation with him on Sunday evening,
too long to write to you, but the substance of it was as
follows: ‘A full conviction of the truth of Christianity.
Its suitableness to mankind as revealing a Saviour, and the
lad’s own individual need of pardon of sin, and of grace
and strength to bear his trials, and to obey God.’ The poor
fellow was very feverish from the agitation he had gone
through. Mr. S. was preparing tea for him, and he slept in
one of S’s room for security. How little we know of such
difficulties in the way of salvation! Our ease and levity
are equal impediments, and perhaps sources of greater
danger.”
The youth mentioned in the foregoing letter was named Brijonaut
Ghose, and had been educated at the Hindoo College, but afterwards
became a pupil at the Mirzapore school, under Krishna Mohun
Bannerjee. There, it appears, he was in the habit of conversing
freely with his companions respecting the follies of Hindooism, and
this having reached the ears of his parents, they became apprehensive
that their son would embrace Christianity, and so forbade his
attendance at the school. His absence was not particularly noticed
at the time; but on his returning again after some time had elapsed,
he stated the reason for his absence, and shewed a greater desire
for instruction in the great truths of revelation. The opposition
to his attending at Mirzapore, now became more decided on the part
of this youth’s parents: they took him to their home, confined him
to the house, and had him carefully watched for several days. The
youth, however, contrived to escape, and instantly went to Mirzapore;
but as the friends of that Institution were, for every reason,
anxious not to make converts by stratagem, it was decided that a
temporary residence should be provided for the youth, and a Brahmin
provided to dress his food, that he might not lose caste. But before
a residence could be obtained, the youth was again captured by his
relations, and subjected to the treatment which the Archdeacon’s
letter relates. So soon, therefore, as ever the youth found himself
rescued from the unnatural violence of his parents, he earnestly
desired to be baptized. And as there was no doubt respecting his
fitness for baptism, so far as concerned his knowledge of the Gospel,
and the sincerity of his faith in its promises, there seemed, at
first, to be no reason for disappointing his desire; especially as
baptism would effect a complete separation of the youth from his
relatives, and thus prove a certain protection against their future
persecution. To prevent, however, any suspicion that so solemn a rite
had been hastily administered, or that the Missionaries had acted
from unworthy motives, it was considered better that the baptism of
the youth should be deferred. But in the meanwhile the father of
the youth obtained a writ of _Habeas Corpus_ from the Supreme Court
in Calcutta, calling upon Bannerjee to produce Brijonaut Ghose,
and to shew cause why he was detained at Mirzapore or elsewhere.
Bannerjee, of course, appeared in Court with the youth, and stated,
through the Advocate General, all the circumstances connected with
the youth’s history. The Court, however, decided that the parents
were the natural guardians of their children, and the youth was
therefore ordered to be delivered up to his father. It was in vain
that the youth personally expressed his unwillingness to return
home, and alleged his dread of the repetition of the violence which
he had already experienced: the Court did not feel called upon to
interfere until the dreaded violence had been actually offered; and
consequently reiterated the order for the boy to be given up to the
father. The poor fellow was then seized hold of by his father; but
it required considerable exertion to get him out of court. He wept
most bitterly, repeated his appeals to the judges, seized hold of the
table at which the barristers were seated, and was only dragged away
inch by inch.
This unusual scene gave rise, as it will be concluded, to much
discussion, and in its probable consequences was of no ordinary
importance: it occurred on the day on which the Archdeacon left
Calcutta; who in announcing his intended journey to his brother,
observes:--
“My visitation out and home, will embrace a circle of
between 2000 and 3000 miles. I have no fear as to health;
and for the rest, I have the word of truth, ‘I will be with
thee in all places whithersoever I shall lead thee.’”
Full particulars of the Archdeacon’s proceedings are contained in his
letters to the present Bishop of Calcutta, and in his correspondence
with Mrs. Corrie: it is from both these sources that the following
information is derived;--
“On the 13th July, 1833, I went to Chinsurah, and found
dear B. on the steps of the Church to receive me. Passed
a peaceful day on the 14th with him. Having been less at
ease for want of repose, I enjoyed Saturday as much bodily
as mentally. On Sunday morning I preached to the soldiers:
and in the evening B.; there was a collection made both
times for the Church Missionary Society of about 100 Rs.
The church in the evening was nearly as full as in the
morning. Captain J. came up to see a friend, and passed an
hour on Sunday with me; he breakfasted with us on Monday
morning; and he and B. came on with me to Bandel. I thought
much of the many partings we have had in these places.
Beloved Mr. Brown came up with Martyn and Parsons and me
to Forsyth’s here in 1806;[163] and again with Parsons and
me in November of that year. M. and Miss C. and I paid F.
a visit here in 1812. Now where are most of these? Their
place others fill. Yet the work of the Lord goes forward!
“I consider my journey now commenced. The weather is
favourable; the wind fair and steady till toward evening,
but not strong; and very cloudy.
“Reached Santipore, July 16th, and expected to be at Culna
by breakfast time. Arrived at Culna by nine. Mr. A. came
down to the boat, and we afterward went up to the Mission
bungalow and staid till evening. Their mode of life is just
what people at home fancy of Missionary life in India; the
house was clean and airy; the children are kept in such
order as Christian children should be, playful yet obedient.
“I was nearly a day sooner than was expected; only two of
the four schools were sent for to be examined, and of them
only the first classes, and a few of the second. There were
forty-one boys: they read with great correctness the 6th of
St. Matthew: and generally gave correct explanations from
notes supplied to each school by Mr. A., explanatory of
what they read. They read with equal correctness Ellerton’s
Dialogues, 5th Ch:, and are expert in their explanations;
the whole of this book the boys had read; it is a great
favourite among the scholars; and a few days since four
youths, who had been educated in these schools, came to Mr.
A. and requested a copy of each of the Dialogues for their
private use.
“Mr. A. has a school of sixteen girls in one of the rooms
of the bungalow; one of them a few months since was, with
her mother’s consent, baptized. There is also an English
class of about thirty; their proficiency was not so
manifest. The teacher is a Mahomedan, who learned English
at some school in the Chitpore road. Mr. A. speaks of a
great and favourable change in the respectable natives
towards him. This appears among other things, in some
wealthy people, who had set up a school in opposition to
one of the mission schools, having, after some conversation
with him on Christianity, given up their school, and sent
the boys to his. Culna is a great mart for grain, so that
tracts are carried from this to many distant parts of the
country, and Mr. A. speaks of strangers, who come to the
market, as desirous of obtaining tracts to carry away with
them. In the evening twenty-one of the native Christians
attended for worship. Mr. A. leads the psalmody with his
violin, just loud enough to keep them in tune; the effect
was very pleasing.
“July 18th.--We crossed the river, after leaving the
mission house, for freer air. Mr. A. came with me. It
reminded me of our visit with the late Bishop, when he had
in like manner crossed the river with us. We spoke of him
with much affection, and especially of the good judgment
displayed in his remarks on Missionary operations. In the
night there was much rain; but yesterday the wind was
fair, and steady without rain, as far as Nuddea. I staid
at the mouth of the Jellinghee an hour, expecting that Mr.
R. might have come from Krishnaghur to the neighbouring
factory to meet me, as I had written to him about my plans
from Chinsurah. He was not come, nor is it of consequence,
as I could not have gone at that time to see the Nuddea
school. We proceeded very slowly, yet reached a point
near the factory with the upper-roomed house. There was
a fine plain covered with growing rice. A clever-looking
young brahmin, in part owner of the field, came up to
make salaam. I engaged him in conversation by setting
the young baboo to ask him questions; no good seemed to
follow; but on the passage “_Come unto me, all ye that
labour and are heavy laden_,” &c. being read, I observed,
that if the brahmin would admit, that sin is a burden,
it would make him uneasy; so that I feared he would put
away the invitation. He became thoughtful, and left us a
little seriously. The 18th passed rather uncomfortably. I
had called the moonshee, and had just commenced reading
the 1st of Acts with him, when we began to move round and
round! The river had made on both sides a deep indent into
the bank; and the water was boiling like a whirlpool.
After some time the dandies made the side; but the river
ran a perfect sluice. I got on shore, and after two or
three trials the pinnace was dragged with much difficulty
out of this situation. But for a mile, the river ran
with like violence; and I had to walk all that way; the
day was clear and the heat great; I had a chattah, and
walked no faster than the dandies, who were bending to
the earth almost in their endeavour to drag the pinnace
on. I abstained from water though exceedingly thirsty;
and only moistened my mouth with a wet towel, and after
an hour’s repose felt no inconvenience. The river still
ran very strong, and has been very tortuous since passing
the Jellinghee. About twelve a heavy fall of rain came on;
the men fastened the pinnace slightly to the bank; and
all came on board for shelter. This continued till three,
when we set off again, and a strong wind springing up, we
made head against the torrent. The rush through the water
was by no means pleasant; but we were mercifully brought
to a quiet resting-place about half-past-six, P. M.; the
wind died away and we had a cool refreshing night. During
the day at intervals, I had much conversation with the
moonshee on points of religion in which he is interested.
We read also two chapters of the Acts, and conversed much
on the contents. There is little expectation left of our
reaching Berhampore on the 20th, which I much regret. It
is His pleasure, however, who is the God of Providence, as
well as of Grace. The river is now rising rapidly; and as
it has not yet overflowed its banks, we have to contend
against the whole strength of the stream, especially at
every turning. On the 19th our progress was small. About
eight A. M. heavy rain came on, so as quite to obscure the
horizon: this detained us till near noon. We tracked when
the wind lulled; small rain fell till near four P. M., when
the wind rose, but not fair for us. At length at Dewan
Gunge the course became fair, when we fell again upon a
whirlpool; but the wind carried us slowly through, and with
some exertion we reached a point near Cutwa.
“I was here strongly reminded of my first visit in 1806,
when I walked through the sun from Dewan Gunge to visit
Chamberlain.[164] The matted bungalow, his first wife’s
tomb, visible as we sat at table, and the delicate little
girl, the daughter of that wife, sitting by him, and his
mourning for the recent loss of his second wife, and
the melancholy all these circumstances cast upon our
conversation, were vividly called to my mind. Then his
primitive mode of living, vegetable curry, and spring
water, gave me a feeling of veneration for his character.
I well remember too how in the evening Parson’s lively
conversation cheered him and he came on the next day with
us to Plassey. At parting we sang Chamberlain’s much used
hymn, “O’er the gloomy hills of darkness, &c.” I well
remember the energy with which he used to sing. He is now
singing the ‘new song’ in livelier strains, and his work
has not fallen to the ground. The moonshee could not come
on, on account of the rain. It is subject of much regret
to find myself on the evening of the 20th ten coss from
Berhampore by land, and not less than fifteen distant by
water. But I am not conscious of having lost an hour since
I left Chinsurah. If I could have foreseen the obstacles,
which have arisen from the winding course and strength
of the stream and failure of wind, I might have passed
without visiting Culna, but these reflections are now in
vain. May I but have wisdom and strength to improve such
opportunities as may present themselves at Berhampore!
“I arrived at Berhampore in the forenoon of the 22nd July,
and called on the chief military person and made known my
purpose of remaining over the following Sunday.
“On Tuesday forenoon I inspected with Col. T. the place
newly appropriated for divine service. It is fitted up with
pews for seventy or eighty of the upper classes, and with
benches for the private soldiers. It is supplied also with
two chandeliers of eighteen lights each, and abundance of
wall shades for evening service.
“On Wednesday I examined all the classes in the regiment
school, consisting of sixty boys and forty-two girls.
The upper classes read their scripture lesson with
distinctness and propriety, and were pretty ready in
Crossman’s Catechism: this was their chief attainment.
In the regimental library there are between 300 and 400
volumes of a miscellaneous kind; few treating of religious
subjects. To keep up the library, sergeants subscribe four
annas a month, corporals and privates one. There are 213
subscribers. The Christian Knowledge Society’s library is
confined chiefly to the hospital. On Thursday forenoon I
called on some of the Civil servants, and on Friday visited
the hospital, and read to and exhorted the more dangerously
sick. Mr. M. arrived to-day; but went at once, being very
poorly, to Mr. P’s house, which is about two miles from the
barracks. On Saturday morning I made some preparation for
the following day. At half-past-six A. M. on Sunday, (the
28th of July) the regiment was marched to church. There are
in the whole 700 men, of whom about half are Protestants,
and some of these being on duty, those who attend are very
sufficiently accommodated, which was by no means the case
in the place formerly used for their assembling. Mr. M. was
too unwell to assist, so that I had the morning service
on my hands, and the sacrament, of which notice had been
circulated: twenty persons attended. At half-past-three
P. M. about thirty convalescent out of the forty-two sick
assembled in the ward of the hospital. In the evening Mr.
M. read prayers. There were about 150 soldiers present; and
all the pews were occupied as in the morning.
“These are the principal events in the way of duty which
occupied me at Berhampore. A station school would be very
desirable for the many poor Christian children, unconnected
with the army; but in the absence of a chaplain, and from
my own inability to endure the exertion, and indeed from
want of time, nothing was done towards such an object. I
had much pleasure in renewing acquaintance with several I
had known up the country; but could benefit them little,
being always made unwell by the morning’s exertion. The
wind has almost quite failed these two days, which renders
the heat more oppressive.
“There is a mission here of the London Society. Mr. H. has
been at Berhampore several years, and is much respected.
The success among the natives has been very limited; but
he is very diligent in endeavouring to make the truth
known, preaching once or twice a day in their bazaars and
villages.”
In a letter to Mrs. Corrie dated “on the Ganges,” August 1st. the
Archdeacon, after having given a detailed account of his equipments,
&c. adds:--
“Now for my companion. He is a baptized Hindoo, of
respectable, though not wealthy connections; was educated
at Mr. Hare’s school; attended first Mr. Derosario, and
afterwards Mr. Duff: became a teacher in Mr. Duff’s school,
and was finally baptized in the Scotch congregation. He is
now on the way to Futtyghur; R. is Judge, and a pious young
doctor M. with him have established a school, and wish for
a native christian teacher. Well: this youth, by name,
Gopy Nath Mundee, was recommended as a schoolmaster; and
to go with me, was thought by pious friends in Calcutta,
a favorable opportunity. A place in the baggage-boat was
assigned him, together with a learned Mahommedan enquirer,
who will thus, I conclude, get a free passage to the upper
provinces. He is reputed wealthy, and asks nothing but a
passage from me. The other youth finds the pinnace more
comfortable than the baggage-boat, (i. e. the boat laden
with scriptures and tracts, for I have no baggage) and the
second night he coolly proposed sleeping on my couch in
the outer cabin. This I told him would be inconvenient to
me, but that he might sleep in my _palkee_,[165] on the
top; and there ever since has been his domicile. He is up
as soon as I am, and at first his want of acquaintance
with the peculiarities of our habits was trying to me,
but I had to deal with a christian, and must not offend
him. By degrees we became intimate, and I begin to explain
to him our ideas of propriety. He _is_, I have reason to
believe, a christian; has taken my observations in good
part, and now I find little to interrupt my comfort,
beside what the constant presence of any except my beloved
family would occasion. I find him especially deficient in
scripture knowledge, and in doctrinal divinity. Hence, of
late, every morning exercise is a lecture on some point of
scripture. We, to-day, commence for morning-worship the
Psalms.... About ten the Molwee comes when he can; and he
has also found out the comfort of the Pinnace; so that he
now comes daily. He reads the scripture in Hindoostanee,
with me first, then he and the Baboo mutually instruct each
other. The Baboo learns Hindoostanee from the Molwee, and
the latter English from the former: but here I am often
appealed to by both. I must add that the Baboo (his age is
twenty) has begun in consequence of previous conversations,
to read the scriptures in Bengalee to the dandies. He
offered to instruct Ameer,[166] but he said tauntingly, ‘O
no: I failed once, and I’ll have no more to do with it.’
To-day we entered the troublous Ganges. A squall came on
soon after we entered; then a lull, which left us on a
sand-bank in the middle of the river.”
In a letter to the same, dated Aug. 7th, he writes:
“Yesterday being very anxious respecting the objects of my
journey, I looked into Bishop Heber’s journal; and I see
more clearly what I have to do. His being a Bishop, his
lively conversations, and especially his coming to confirm,
raised an interest wherever he went, which I can have no
pretension to expect. But at Berhampore, notwithstanding
my inability to go amongst the people privately, all the
station attended Divine service, and instead of ten or
twelve as usual at the Lord’s Supper, twenty attended. For
this encouragement I feel thankful, and trust, as health
returns, I may at the station before me be the means
of quickening attention to the things which belong to
salvation. 8th. Stationary in a jungle, the weather cool,
the night again stormy, the wind still contrary. I had an
interesting conversation after breakfast with the Baboo,
explaining to him the subject of the annual Atonement and
year of Jubilee of the Israelites. We read the xvith and
xxvth of Leviticus, and the corresponding passages in the
Hebrews. It is gratifying to observe the pleasure these
discourses give him, and truly,
Israel in ancient days
Not only had a view
Of Sinai in a blaze,
But saw the gospel too.
I have these few days been studying the Levitical Institutions
with renewed interest and benefit.
“August 9. Yesterday evening, about ten of the dandies were
led to sit down by us on the top of the Pinnace; and by
keeping the Baboo to interpret what I said to them, they
were detained for an hour, conversing on the subject of a
mediator. By degrees they were led to see that Jesus was
more worthy than their prophet, and they appeared very
serious in their manner.
“I have been engaged with the Molwee and Baboo in new
arranging the words in the Persian Litany, which is nearly
accomplished. In the evening, four of the dandies again
seated themselves near to us on the poop, and by degrees
they were led again to the subject of a mediator, who
could pay our debt of sin, and procure for us pardon and
acceptance with God.”
“Reached Monghir on the 17th, in time to give notice for
divine service the next day. Mr. W., the Commissioner,
had returned home only the evening before. His return was
favorable, as he opened his house as on former occasions,
and at half past ten, all the Christians at the station
assembled. At Boglipore, there are not above twenty
Christian residents; at Monghir there are seventy or
eighty, it being a favorite station for invalids to take
up their abode. In reference to the country and climate,
the station would be one of the most desirable on this side
of India, the opportunities of doing good are many. On the
opposite side of the river, is the district of Purneah,
where many Indigo Planters are settled, and visits to that
district at suitable seasons might be made very profitable
to the residents. Mr. W. told me that those invalids who
have families are gradually leaving Monghir, in order to
settle where their children can have gratuitous, or cheap
education. A Baptist Mission has been established here many
years. Their Hindoostanee congregation consists of about
sixty of all ages; only fifteen of these adults have given
up caste for christianity; the remainder are of mixed race.
Mr. L. who principally officiates in Hindoostanee, has
a chapel also near the large bazaar, and, though he had
no regard to the court-house when the chapel was built,
the suitors in the court attend in great numbers. He has
sometimes 400 hearers; on Sunday last about 150 were
present. Mr. M. the other Missionary, in conjunction with
his brother-in-law, receives pupils, both boys and girls.
At this time they have twenty-one boys, and eleven girls.
These are most of the particulars which will I think be
interesting to you. On Monday morning early, a wind from
a favourable quarter sprang up, and carried us round the
fort, and we are proceeding not rapidly, but on the whole
favorably. This sudden change of wind prevented me from
writing from Monghir. I hope to send this from Patna by the
end of the week. I have looked over the route I have to
take, with the respective distances of stations. I shall
send a sketch of the journey by land soon.
“Mr. L. mentioned that he some time ago met at Boglipore,
with one of the hill-men who understands Hindoostanee; and
wishing to know something of the hill language, he engaged
this man to teach him. After a time, he began to attend
seriously to the New Testament, which they read together;
and he seems to have experienced a decided conversion. This
man is very anxious to impart the knowledge of Christianity
to the hill-men, and is preparing to return as a missionary
among them. He has been once, accompanied by a native
Christian; and on giving his people an account of the new
life on which he is entered, was not rejected, but invited
to return and tell them more of this way.
“On Thursday the 22nd August, we arrived at Patna about
half past one P. M. As my stay would be short, I thought it
better to remain in the boat. At that station I found much
to gratify, and to lead to expectation of good, if proper
means are devised. The Chaplain came to see me on arriving,
and I dined with him in the evening; the conversation was
on subjects connected with our work. He spoke of Wolff’s
visit here, and the impression it had made on several; his
own mind was much stirred up to the consideration of the
spread of the Gospel.
“There is no appropriate place of worship at Patna. Divine
service once in the forenoon, in the court-house, is all
the public duty performed, there being no place fitted for
evening service. A gentleman who has an appointment in the
opium department maintains a boys’ school of about thirty
scholars near his house, in which the Gospels are read by
the more forward boys. He entertains also a pious Christian
youth, educated by Mr. Wilkinson, who assembles his
servants and others for worship on Sundays. The collector’s
lady has two boys’ schools of about thirty each, and a
girl’s school in which about the same number are taught.
I examined the girl’s school; and besides the junior
classes, who are instructed in catechism, and elementary
reading, there were five who read fluently in any part of
the four gospels (Nagree character):--they repeated the
ten Commandments, the Creed, and the Lord’s Prayer, and
gave as good an account of the fall of man, the promise of
a Saviour, the life and sufferings of the Son of God, and
the purpose of his death, as most children in a Christian
school might be expected to do. These instructions are
given in a great measure by the collector’s lady herself.
“When leaving Patna on Saturday morning the Church
missionary teacher brought a petition signed by about
thirty householders, Mahommedans, praying for a school.
If an efficient teacher could be supplied by any of the
church societies, here is a fine opening. The population
is immense, and several of the English residents at Patna
would willingly countenance the undertaking. I trust
the matter will not rest till a school be established.
I was told by more than one, that since Mr. Wolff’s
conference with the Mahommedans here, much attention
has been manifested by many of them to the subject of
Christianity. Wolff’s chief disputant is very desirous
of obtaining a work in Persian or Hindoostanee on the
evidences of Christianity, to meet the enquiry excited
among the natives. He frequently comes to a friend in
the opium department, and converses on the subject. This
gentleman obtained subscriptions, and sent to Calcutta for
copies of the Persian Pentateuch, which have been read
by the learned natives, and many copies in Hindoostanee
have been taken from the catechist. He speaks of several
respectable Mahomedans, who occasionally attended the
Sunday morning worship conducted by the native Christian;
and the attention he meets with generally, when he goes
out to speak to the people and distribute tracts, is very
encouraging. Some of the families here meet on Thursday
evenings, at each others’ houses to read a chapter, a
sermon, and prayer.
“A scheme was on foot lately to commence a native college;
but funds are not forthcoming.
“On the 24th I came from Patna to Dinapore. On arriving
I received a very civil note from General O’H, and soon
after called upon him; he kindly invited me to take up my
abode with him; but I am engaged to Mr. R. At Dinapore
the chaplain labors almost beyond his strength. On Sunday
morning I preached to a large congregation from the text
Matt. xxv. 13. In the evening also the attendance was good,
and I preached again. Next day I was very weary and staid
at home, consulting with R. on some alterations in the
church, and on forming a Church Missionary Association.
On Tuesday morning I examined the regimental schools,
consisting of forty two boys, and nearly as many girls: and
afterwards the station school of forty one boys and girls
of all ages and descriptions, as you may judge from there
being five sepoys among them, one Irishman also belonging
to the artillery. We did not get home till near ten, having
commenced soon after six, both a good deal fagged. Mr. S.
from Patna, and Mr. L. the Commissioner, had come up to see
us. Wilkinson too was come from Goruckpore for change of
air. He has had a severe illness, and the doctors say he
must visit England in order to complete recovery. I fear
the change recommended is quite necessary. His congregation
amounts to 130, and he speaks of his assistant as quite
competent to the charge of them, and worthy of confidence.
If a new missionary should arrive, he might go there to
learn the language; and he could attend to the one English
service on Saturday. I trust some arrangement of the kind
may be accomplished should Mr. Wilkinson’s departure be
unavoidable.
“They lately lost a little boy of seven months who seems
to have been a very precious child: he was carried off in
twenty-four hours: there was no doctor in the station.
“On Wednesday at half past 6 A. M. we assembled in the
Baptistry, and formed a Church Missionary Association.
There were six officers present and many privates and
others. You will see the particulars in the _Christian
Intelligencer_. There are about 200 natives professing
Christianity at Dinapore. At present Mr. R. employs a pious
Drummer, an East Indian, who assembles them on Thursday
evening; from thirty to fifty attend.
“After breakfast on Wednesday I came away, being commended
to God in prayer. The wind blew fair and strong and we
reached Chuprah by night. S. and his wife are at Chuprah at
present. I wrote him a note, not intending to go up, but he
constrained me to promise to breakfast with them the next
day, which I did; and the affection manifested by them was
very gratifying to me.
“On the 30th (August 1833,) the day was oppressively hot,
and the night exceedingly close, so that no relief could be
found any where. I rose weary to a degree. By 4 o’clock, it
being full moon, I set the people off: and when they were
gone, I had a bathe on the deck, and never experienced the
force of the expression so sensibly, _As cold water to a
thirsty soul_; the refreshment was indescribable. I thought
the next morning to have had a similar enjoyment; but the
night was cool, and the morning breeze made me shiver, and
I was glad to escape from the water. Such are the changes
in this climate!
“We could not make Buxar on Saturday: but Sunday,
Sept. 1st, we arrived at mid-day. At 4 P. M. I went to
Hindoostanee service, the catechist read the prayers: there
were twenty women and three men present, besides Mrs. M.
and her child; she reads the Scriptures to the women,
when her husband goes on Missionary journies. But few of
the Europeans attend English service in the forenoon: and
the numbers in the Hindoostanee congregation are filled
up as its members are removed by death or otherwise. It
is reported that the station is to be abolished as a
Government post. About twenty children, male and female,
of European invalids are taught to read and write by a
sergeant, who officiates as clerk, for which he has twelve
rupees a month from Government, and the children pay eight
annas a month. Their proficiency was very moderate. The
mission as far as I could judge, languishes at this place,
as at Patna, for want of superintendence by an English
Missionary. A few of the old faces were there; among them
Mary Caroll, an interesting character. She came to my boat
this morning, and enquired after Mem Sahib, and whether I
had taken the pension, and were going from the country,
as she heard. She said if Mem had been here, she should
have got some tea; so I gave her a tea-cup full to take
home with her. She is feeble and failing, but never misses
service, and responded cordially to my remarks on the end
of time, and the love of the Saviour in preparing a place
for his people. At 6 P. M. the little chapel was full for
English service, when I officiated to about eighty.
“After evening service I went across the river with M. S.
and the doctor, and enjoyed a cool refreshing night in
his quiet bungalow. This morning early (the 2nd) I came
over to the pinnace and had much conversation with M.
on the affairs of the Mission, and gave such advice as
circumstances seemed to call for. I left him such books and
translations as I had brought and could spare, of which
he was in great need. I saw also an interesting young
convert, baptized three years ago at Lucknow by Mr. Bowley.
His answers to my questions, on his views of Christian
truth, were very satisfactory. As usual he is forsaken by
his Mahomedan friends, a brother and mother. He teaches
a school here of fifteen Mahomedan boys, who receives
Christian instruction from him. M. came over at 8 A. M. and
we went to breakfast with Colonel Bird. I feel as if my
visit here was very opportune. May the Lord, even our God,
grant his blessing, Amen! I know not how I have omitted
to notice a shock of an earthquake which occurred on the
night of the 26th August, between 11 and 12. The motion
continued for hours, and exceedingly alarmed the whole
country. At 20 minutes before 12 it was most violent; when
every window shook, and many houses cracked: some of the
native houses at Patna are thrown down, and some European
so damaged as to require being rebuilt in part. No shock of
so long continuance has occurred in the memory of man. All
were roused, and most left their houses for the open air. I
did not leave my cot; but Mr. R. came and stood by me for
half an hour, occasionally going to comfort his wife and
mother.
“On the evening of September 3rd, a gale came as we reached
Ghazepore. It blew fresh all the night, but being from the
east we suffered nothing. Mr. T. kindly asked me up; and,
after breakfasting with the Chaplain on the 4th, I came to
his splendid abode. It rained hard all the 4th and 5th: in
the night my cook and baggage-boats were swamped at the
ghaut opposite the mausoleum. All the school-books and the
Scriptures, which I was taking up the country, are spoilt.
Of my own I lost nothing; but am detained over Sunday to
get another boat. I have visited the school and shall
preach on Sunday.
“On the morning of the 7th, I examined the regimental
school. There are above 100 boys and girls in one large
room: the greater part are boys, and the girls who
attend are of tender age. The exhibition was on a low
scale in scripture reading and catechism and accounts.
The commanding officer told me he was aware of the
comparatively low attainments of the school-master
sergeant; but he had no one of equally good conduct whom
he could substitute, and he thought good example of great
importance to the children. There are but few sick in
hospital at present; the chaplain told me he visited them
weekly, and from cot to cot. I had the whole service on the
morning of the 8th, Mrs. R. being unwell. In the evening I
preached also, and the attendance was very considerable,
as I was told is very usually the case.
“I arrived at Benares about midday on the 10th; and on
the 11th early went to the Missionaries of the Church
Missionary Society to inspect the endowed school in
the city. There are 149 boys; of these fifty receive
instruction in English. We began to examine them at six,
and continued engaged with them till nine. I enclose a
list[167] of the boys, exhibiting their progress; and in
respect of the English I have much pleasure in reporting
most favorably. The pronunciation of the youths is better
than I have found in any other native school; and the first
class is really proficient in the subjects enumerated
opposite their names. A box of books for schools entrusted
to me by Lady W. Bentinck, supplied some very useful
rewards, and the youths seemed much gratified with them. I
regret that from the extreme heat I was unable to attend
equally to the other department of the school. I merely
enquired into the nature of the instruction they are
receiving. They all read the scriptures in the languages
they learn, and the Hindoostanee teacher would not be
satisfied without our waiting to hear his class repeat a
part of the Christian catechism in use. The school is under
the immediate charge of Mr. S., and the Rev. Mr. Smith has
till within the last month frequently given instruction
in the week. The Rev. Mr. Leupolt has now undertaken that
charge.
“On the morning of the 12th I visited the female school.
There are eighty in usual attendance; but here I was from
the heat obliged to confine my attention to the first
class. This consists of eighteen, of whom thirteen were
present. These read in two places of St. Matthew’s Gospel
with readiness in Hindee. They read also in Genesis, and
in a small abridgment of Scripture History. They answered
questions on the subjects they read intelligently, and
shewed a fair acquaintance with the leading truths of
revelation. They repeated with accuracy the Scripture
catechism in use, and finished with singing together a
Christian hymn. This it seems they at first objected
to learn; but now they are fond of this part of the
school-exercises. Specimens of marking both in English and
Hindee were exhibited, which shew much proficiency.
“Mr. Smith collected the scholars of the three Hindee
schools at the Mission premises: but from the excessive
heat I was able to attend to only one school. In this
about half the number, (fifteen) are reading portions of
our Scriptures; but the schools have not long been in
operation, and the proficiency of the boys was accordingly
small. In consequence of the detention at Ghazepore, I
was unable to give a Sunday both to Benares and Chunar.
It was agreed therefore that I should preach a Missionary
Sermon at Benares on Sunday. I went by land to Chunar and
am happy to say I found Mr. Bowley perfectly restored to
health, and capable of his usual labours, after having for
several years seemed decaying. There have been no additions
of late to the native congregation, though there have
been several enquirers. Mr. Bowley is at present engaged
in a correspondence with the chief Molwee at Lucknow,
who having, as he concluded, discomfitted Mr. Wolff in
argument, sent his statements to Mr. Bowley, challenging
him to answer them if he could. It is remarkable that he
heads his pamphlet (not printed) _Testimonies to Mohammed
contained in the Christian Scriptures_;--literally, Glad
tidings of Mohammed from the Prophets and the Gospel. The
misapplication of his quotations is glaring; but the fact
of our Scriptures being read, though not quite new, is thus
confirmed.
“On the morning of the 14th we visited the boys’ and girls’
school; in the former are above forty, and I was glad to
find that some fine lads, whom I saw here in 1830, have
found provision at the neighbouring stations as writers,
&c. The present school consists of rather small boys. In
the girls’ school are upwards of sixty; these are much
attended to by the lady of the Adjutant, and exhibited a
very satisfactory proficiency in Scripture knowledge and
the Catechism; besides being well instructed in needle
work. Mr. E. catechises both boys and girls on Sunday
mornings in Church before divine service, when some of
their friends are also present.
“The Church Missionary Association is in beneficial
operation; they raise funds for the support of (I think)
three readers of the Scriptures, and two native schools.
On the whole my mind is much set at rest on some points,
respecting the Mission at Chunar by this visit. The Lord
grant his blessing!
“On Sunday, the 15th September I preached for the Church
Mission at Benares, and 156 Rs. were collected after the
sermon. This, considering that the Chaplain raises about
130 Rs. monthly for the support of the native female
school, was beyond expectation. To faithful labours and
consistent character much of the success of the plans for
assisting the Mission, both here and at Chunar, is to be
attributed. The state of English society, both at Ghazepore
and Benares, is very favourable to Christian projects. May
God raise up, as in due time He no doubt will, suitable
instruments for extending the knowledge of His saving name!
On Tuesday morning I passed an hour at sunrise with the
Missionary brethren in reading and prayer, and came away to
Juanpore in the evening.
“At this place is a pretty little Church in the Gothic
style. There are three principal residents, by whom
chiefly the funds have been raised. Lady William it seems
kindly said to Mr. B. at Allahabad, when told of this
undertaking, that she would pay for glazing the windows;
this has been done and 120 Rs. are owing, besides which
220 Rs. were due for partial pewing. On Sunday, September
22nd, I officiated in this pretty building. The advantage
of having an appropriate place for divine service was
never more manifest than here. In the morning the whole
Christian community assembled, in number thirty-five; of
these fourteen remained to partake of the Lord’s Supper.
In the evening there were twenty present, and about this
number usually assembled on Sundays twice a day, when the
judge, collector, and commanding officer officiate in turn,
reading the service of the Church, and a printed sermon.
These three families meet also for social worship at each
other’s houses on Thursday evenings. There is a Catechist
of the Church Missionary Society at Jaunpore. His name
is Mirza Yusuf Bukir, a son of the celebrated traveller,
Abu Talib Khan. This man resided at Allahabad when Mr. W.
Bird was there, and obtained from him a New Testament in
Persian, and occasionally asked of Mr. Bird explanations
of passages. This led to his conversion. He now instructs
the Christians connected with the native regiment at
Jaunpore, and reads the scriptures to the servants of two
families. Mr. Brown derives assistance from him also in
translating tracts for circulation, when his public duties
allow him any leisure, which is seldom. I had the pleasure
to baptize Mirza’s wife on the 24th, after several years
of refusal to receive the Christian religion. This shews
his perseverance; and all the friends at the station bear
testimony to his consistent piety; though it is thought
he has not sufficient employment where he is, and I wrote
to Dr. C. at Patna on the subject of his being employed
there, to which Mirza perfectly agrees. A youth taught in
the Church Missionary school at Benares will, I expect,
be entertained in the native college at Jaunpore as a
teacher of English. It was at one time in contemplation to
have placed him in a school in connexion with the Church
Missionary Society; but there not being sufficient funds at
disposal, it was determined to have English taught in the
native institution, for here, as every where, the people
are desirous of education in English.
“My bodily strength is considerably renewed; but the
confinement of the boat, equally with _dawk_ travelling,
has prevented my deriving all the benefit I trust I may now
hope for, at least on reaching Cawnpore. I am preparing a
different route to that which we talked of together. By the
one then proposed I could, if health held out, by scarcely
intermitting a day of travelling or visiting schools, reach
Bombay by the middle of March, and then, if a ship be ready
to sail, reach Calcutta by the end of April or early in
May. But unless duty called, Bombay would be out of my way;
and I cannot but own that the spirit of enterprise has much
departed from me. I shall now propose to go from Cawnpore
to Saugor (not included in the former plan) expecting
to be there the second Sunday in November; at Mhow the
first Sunday in December; Neemuch the third in December;
Nuseerabad at Christmas; Agra the first or second Sunday in
January; then Muttra, Delhi, Meerut, Kurnaul, and to the
snowy mountains during April, May and till the middle of
June; return by Meerut, Fettyguhr, and the Ganges, so as
to reach Calcutta in July, or early in August. This would
not make my absence from Calcutta above three months longer
than in the former scheme, and would keep me upon my own
ground; and in the hills I should have useful employment.
But in the view of such a journey I cannot but feel how
appropriate the language of the Apostle is, If the Lord
will? I do trust my resolves are all formed in that spirit,
and I often do feel that a reconciled God is near at hand.
If the Bishop could but make this tour I should expect God
would greatly bless his visits. I find every where some who
seem waiting for the kingdom of God, and a few who love and
live on the Gospel of our Saviour. A marvellous change in
public feeling has certainly taken place among the upper
classes of our countrymen, in respect of the disposition
to favour good plans. It seems a pity that their means
of supporting such plans should be shortened just now. I
was expecting the society of a valued young friend from
Cawnpore to Mhow, when behold! the youth has found for
himself a wife; and the lady cannot travel such long stages
as I must make. I must therefore proceed alone, with my own
thoughts to keep me company. I leave this, D.V. on Monday
evening by land, having left my pinnace here: I intend to
stay over the heat of Tuesday at a staging bungalow; go
forty miles to Futtypore, where are Christian friends; stay
with them till Thursday evening, and proceed to Cawnpore so
as to arrive by Friday to breakfast.
“On the 25th September, I arrived at Allahabad, and on the
26th went to breakfast with the Chaplain; and afterwards
with him visited and examined the school in the fort.
There are twenty boys and eight or ten girls receiving
instruction: of these eight or ten are orphans, and their
schooling is paid for out of the sacramental and other
collections: and also paper, pens, and books are supplied
to the school. The other children pay three and half
Rs. each a month, as remuneration to the teachers. The
proficiency of the children was very moderate, except in
the Church Catechism, in which about twelve of them gave
ready and intelligent answers to questions. There, as at
other stations, the reward-books supplied to me by Lady
William were gladly received. On the 28th, I was unwell,
and obliged to lie by. On the 29th, towards evening I
examined the native girls’ school, where several ladies of
the station met me. By the care of friends here a large
compound close upon the bazaar has been obtained, and a
very commodious school-room erected from funds raised on
the spot. This was the first time the school was used,
nineteen girls were present, all children of Mahomedans! It
is expected that the number of children will not increase.
Of those present ten read with fluency any part of the
Hindoostanee New Testament, and repeated correctly the
Hindoostanee catechism in use. The school is under the
care of an officer’s widow, assisted by a poor woman, who
teaches the lower classes.
“A catechist of the Church Missionary Society is also
stationed here, named David Batavia, originally from
Ceylon. He reads prayers with the Native Christians in the
invalid lines, amounting to from ten to fifteen; and also
to about the same number of christians of the same class
in the fort. He goes about from time to time distributing
tracts, and conversing with the natives about Christianity.
His piety and benevolence are admitted by all who know
him, but no extensive good has yet appeared to result from
his labours. He resides in a house which was given to the
Church Missionary Society, by the Rev. Mr. Crauford, when
he was Chaplain here. The house is well situated for a
Missionary’s residence. On Sunday morning we had Divine
Service in the garrison at six. There is now only one
Company of Artillery here, and of these many are Roman
Catholics; so that only about forty were present: but the
conductors and others connected with the magazine, who
with their families reside in the fort, exceed sixty; and
with a few from cantonments made a congregation of about
100. I preached in the morning, and in the evening at the
circuit bungalow, where upwards of thirty attended. The
partition-wall in this bungalow is about to be removed,
when it will be much more commodious for public worship
than in its present state, and it is expected more will
attend. On Sunday evening last--those who came late could
with difficulty be seated. The situation of the ground
about the fort is below the level of the Ganges during the
rains. The river is kept out by an embankment, which was
this year in danger of giving way. The ground is thus low
for a distance of about two miles from the fort, where on
a rising ground the Military Cantonments and Civilians’
houses are situated. No Church could therefore be erected
nearer than about two miles from the fort. A vacant space
may there be found close to the circuit bungalow, the
nearest point to the fort. So that there must always be two
congregations at this station. Mr. R. Bird has informed you
of the numbers and growing importance of Allahabad; as a
Missionary station it is become of very great importance.
A numerous and wealthy population reside in the bazars,
engaged extensively in trade; and the town being at the
junction of the rivers Ganges and Jumna, will increase in
proportion as the country is prosperous. The numbers who
now resort to the Board of Revenue and to the Sudder Court
will give opportunity of circulating the glad tidings over
all upper India; and Mr. L’s experience at Monghir has led
me to build much on this resort of strangers.
“Futtypore, October 3rd. At this station there are only
four government servants; and only one of them married.
The judge and doctor are old acquaintances of mine, and I
am staying a day to break the journey to Cawnpore, where I
hope to arrive to-morrow morning. A school is maintained
by these few residents here, the medical man giving a good
deal of his time to it, and also to a hospital where many
sick poor are attended to: the expense of this is also
maintained by friends on the spot. The population being
to a considerable extent Mohamedan, the school is not so
well attended as is desirable. I visited it this morning:
there were thirty boys present; of these six have made some
proficiency in English under a native, educated in the
school at Cawnpore. His proficiency is very moderate, and
his scholars accordingly come on slowly. They were reading
the 3rd chapter of St. Matthew, having with much patience
and good management been brought to read our Scriptures. At
first much opposition was made to their introduction. They
are aware, they say, that from reading these books people
become Christians. Here as every where the field is open
for Missionary labour.
“I have here met with an officer who has travelled the
route I mentioned a few days since by Saugor to Mhow,
Neemuch, Nuseerabad, and Agra. I was apprehensive that
there might be dense jungle to pass through, and danger
from malaria; but he tells me the country is pretty well
cultivated, and that there is no jungle to speak of; that
the aspect of the country, moreover, is interesting, much
beyond these level plains. I seem therefore fixed in that
plan. I shall be ready to leave Cawnpore, I conclude, by
the last week in October; and will send before I proceed, a
detailed account of the progress I expect to make.
“I leave here the young Baboo who accompanied me, and whose
conduct has been uniformly Christian and correct.
“I arrived at Cawnpore on the morning of the 4th October.
From the wish not to lose time, I had left my boat at
Allahabad and proceeded _dawk_, as I had to that place from
Benares, via Jaunpore.
“This mode of travelling made me very unwell, and prevented
for a whole week my taking so active a part as I otherwise
might have done. I was also prevented visiting Lucknow,
which I could have done only by _dawk_. I wrote however
to Mr. Greenwood for information. He also came over for a
day to Cawnpore, and represented his situation at Lucknow
as pleasant and his prospects as encouraging. He receives
every attention and aid which Christian kindness can
devise, from the chief authorities there.
“October 6. I attended Divine service at the church
bungalow, and stood up once more in Martyn’s pulpit. The
place is a little enlarged, by adding the portion where
the communion-table stood, to the body of the building,
and adding another space to which the communion-table has
been removed: and also a small vestry. I was rather late
from the distance of Mr. W’s. bungalow, and this prevented
my mind, in going, from dwelling on the well-known scene,
and by-gone experience. The congregation was full and
attentive, and my mind a good deal solemnized by the
service. So that on returning, the remembrance of Martyn,
and the Sherwoods and Mary, with the occupations of that
period, came powerfully to my recollection, and I could not
prevent the tears from flowing rather plentifully. They
were not, however, tears of regret altogether, for joys
departed. A sense of much short-coming in duty mixed in my
feelings; and the forgiving love of God, with the prospect
of all joining in thankful adoration in the realms of
bliss, greatly preponderated. I almost involuntarily began
to sing:--
“Thy mercy, my God, is the theme of my song.”
“The two Chaplains at Cawnpore perform their public service
on Sundays at the riding-school of the Lancers, where the
horse and foot Artillery also attend, and at the church
bungalow, where H. M. Infantry regiment attends, and the
civil servants and other inhabitants of the station. This
duty the Chaplains take alternately. Evening service is
always held in the church bungalow at half an hour after
sun set; and this duty the Chaplains divide between them.
Besides this there is an evening service on Tuesdays
at the Magazine, for the families connected with that
department; on Wednesday evening in the small chapel on Mr.
W’s premises, where many of the riding-school congregation
attend, and on Thursday evening in a large room near the
Infantry barracks. On Sunday evening also there is evening
service in the chapel of Mr. W’s premises.
“The attendance on these occasions is generally full,
especially at the church bungalow on Sunday evenings, when
a very considerable number of the upper classes, as well
as others, are regularly present. I officiated at all
these places, except the riding-school: being prevented
by illness from going out the Sunday I was at liberty for
that service. On Sunday, the 20th, I preached in the church
bungalow in behalf of the mission here, when 695 Rs. were
collected and 100 Rs. sent afterwards, besides some blank
tickets, which would make the collection upwards of 1000
Rs.
“There is an establishment at Cawnpore called the Free
School, established and partly maintained by private
contributions; and to which Government allows 400 Rs. a
month. In this there are at present seventy-two children
learning English, of whom eighteen are christians who
are boarded and clothed also from the funds. There is a
Persian class, and also a Sanscrit class. Those who learn
English all learn together according to their proficiency.
Several native youths have become qualified in this school
for public offices, and have obtained situations of
considerable emolument.
“Connected with the mission are four schools, superintended
by different friends, who take an interest in them. These
have each an English class, as well as scholars who learn
Hindoostanee or Persian. About 250 of these boys assembled
in the church bungalow on the morning of the 12th. I was
obliged to confine the examination to the English classes,
which occupied us from sunrise till after nine. The first
class of the Free School boys had made the greatest
progress, and their pronunciation of English was very
correct; but the best boys had been provided for in various
ways lately, so that those present had not advanced far. A
few of them had some knowledge of grammar, and could point
out with readiness the position of countries and remarkable
places on the globe. The boys of the magazine school were
next in proficiency, and a class in Hindoostanee read
with admirable accuracy and readiness portions in the
Hindoostanee New Testament, which they at the same time
translated. The Rev. Mr. C. officiates in Hindoostanee at
the church bungalow, at 4 P. M. on Sundays and Thursdays. I
attended on one occasion; there were six men and six women,
which constitute the chief of his regular congregation. A
catechist, brought up by Mr. Bowley, has been stationed
here about three years. He goes into the bazaar almost
daily to converse with his countrymen on the important
subject of religion. He is spoken of as maintaining a
steady christian character. He officiates as clerk to Mr.
C. and reads the chapter, which Mr. C. expounds after
prayers.
“I examined the school of H. M. 44th, which is in the
best condition by far of any school I have seen during
this journey: the general reading and knowledge of the
English language, the acquaintance with English history,
and accuracy in dates, the proficiency in geography and
arithmetic of the first class of the boys, consisting of
seven, was exceedingly pleasing. Three of them also read
Hindoostanee. The first class of girls also were very
well instructed, and these classes, as well as the lower
ones, were all well acquainted with the Church Catechism.
There were 100 of both sexes. The school of the Lancers
consists of about seventy; their proficiency was not so
good, having been interrupted by sickness. The mortality of
this station has been great this year, beyond most other
seasons. The heat both for intenseness and continuance
has this year been unusual. The register between July and
September exhibits a list of 224 buried. The children of
the regiments have been carried off to a great amount. On
account of this sickness the duty of visiting the hospital
came heavily upon the chaplains, especially on Mr. W., as
these visits were mostly made during the day, when his
colleague was unable to go out in the heat. A considerable
seriousness has been wrought in the minds of the generality
at the station by the mortality around, in connection with
the labors of the chaplains. The attendance at the Lord’s
Table, one of the Sundays I was there, amounted to 115, of
whom ten were native Christians; and it was said not to be
a large communion.
“The collections on these occasions are liberal, beyond
what is found at most other stations. The subject of
missions for several years past has been brought frequently
to the notice of the congregation, and a box with two
openings is carried round to collect the offerings at
the communion;--one marked _Missionary_, the other
_Charitable_. The collection is usually about 200 Rs.
and stated congregational collections are also made. A
charitable committee has been formed some time; also a
Missionary committee. The charitable committee relieves
weekly between 400 and 500 poor: the Missionary committee
have in hand now about 10,000 Rs.
“It is not decided what kind of Missionary Institution
shall be established, or in what manner it is proposed to
conduct it. The want of schoolmasters qualified to teach
English is, however, becoming manifest, and any plan which
would supply this want would be deserving of warm support.
It is not in the first instance a Missionary, so much as
a schoolmaster, that is called for in a variety of places
at this time: men who would teach grammatically on a small
allowance. The free-school at Cawnpore might serve as the
lower branch of such an establishment. At present, as soon
as qualified to earn from 20 Rs. a month and upwards, the
scholars leave school. A plan must therefore be adopted
to retain promising youths till they become sufficiently
instructed to instruct others.
“I was requested by the Chaplain to state particularly the
condition of the station libraries. During his Government,
Lord Hastings induced the Court of Directors to send
out a library to each station of European troops. These
were mostly supplied according to a list Lord Hastings
himself sent home, and are generally speaking of a useful
tendency. No additions have, however, been made to the list
first supplied, and some additional supplies are greatly
needed. In the Infantry regiment the commanding officer
has encouraged the resort of the soldiers to the reading
room, and a considerable spirit of reading and improvement
prevails in H. M. 44th. The soldiers, assisted by the
officers, have added, I believe, to the Government stock;
and many of the soldiers’ wives have benefitted also by
the Library:--a circumstance too unusual hitherto in the
army. The appointment of Librarian, and also the care of
the books, was originally assigned by Government to the
Chaplains of stations, but this order has not been properly
attended to.
“In the Cavalry Corps at Cawnpore, the public library has
not been encouraged, and on Government determining to
erect a new reading-room, the Chaplains were not consulted
as to the site or dimensions. The situation of the new
reading-room is not considered favorable for the resort
of the soldiers, and no less than 6000 Rs. have been
expended, when a room of half the cost would have equally
answered the purpose. If Government were to republish
the order placing the station libraries under the charge
of the Chaplains, and to order that in all arrangements
respecting the libraries and schools and the rooms for
them, the Chaplain should be of the Committee, it would
conduce greatly to the efficiency of these institutions;
and if either from public or private sources a few suitable
books were from time to time added to the existing stock,
it would tend greatly to keep up a spirit of reading among
the soldiers.”
From Cawnpore, the Archdeacon proceeded to Banda. He arrived at
that place on the evening of Saturday, Oct. 26, and on the Monday
following received letters from the Bishop of Calcutta, informing him
that it was the intention of the authorities in England, to appoint
him to the Bishopric of Bombay, which an act passed this year for the
renewal of the East India Company’s Charter, had enabled his majesty,
King William IV., to erect. The directions of the Bishop also were,
that the Archdeacon should forthwith return to the presidency,
preparatory to his proceeding to England. The intelligence which
the Bishop of Calcutta conveyed, was altogether unexpected by the
Archdeacon, and occasioned him some embarrassment. The calls upon
his pecuniary resources had of late been many, what with the charges
attendant on the education of his children, and his wife’s voyages
to England, added to some loss by the failure of a house of agency.
Unless, therefore, government should provide for the expenses, which
a voyage to England, for consecration, would entail upon him, he
could scarcely avoid contracting some debt for the time; and that
he felt would scarcely be right for him to risk, at his period of
life. These, and other considerations which were likely to affect
the future welfare of his family, the Archdeacon candidly stated to
the Bishop of Calcutta in a letter from Banda, in which he further
observes:--
“I turn my face toward Calcutta to-morrow, D.V. I had
reached just the border of my former local knowledge, and
should have been very unwilling to give up the prospect
before me had I proceeded much further. I had taken no
measures directly or indirectly towards the attainment of
the honor and responsibility in question; and trust I may
hope that God will guide and second my poor endeavours to
serve the Church according to His will. If then I say I
turn toward Calcutta with some reluctance, it is merely
lest what I have stated should prevent my going to England.
If prevented going, the omission of visiting the remaining
stations would be in vain, and the loss sustained for no
good purpose. For, little as I feel capable of effecting,
yet good will I am persuaded follow these passing visits.
“Our Church goes on her way, doing what she can; too
secure, perhaps, that her endeavors are generally known
and appreciated. Those who separate from us tell all
they do, and seem sometimes to make much of little. To
those at a distance they however seem the only people at
work, and in consequence are applied to for books and for
information on missionary subjects, and for missionaries
and school-masters. Mr. D. for instance, has been applied
to, to supply a teacher at Allahabad; and at Banda he was
applied to in the first instance to supply a teacher at
Futtypore. In visiting the stations, I see almost every one
who is disposed to take an interest in missions, schools,
&c. They have almost all been educated in Church-of-England
principles and modes of worship, and would all prefer
receiving aid from us, and remaining connected with the
Establishment. These visits bring them acquainted with what
is doing among their own friends. They will learn where to
look for help, such as they can in all respects approve. In
this way some, who were inclined to good, are led to come
forward openly, and the cause of truth and righteousness
gathers strength. The disposition to establish schools is
increasing everywhere; and if half a dozen teachers could
be got at once, they might be set to work. With reference
to this subject the High School might become an important
Institution, and would be well employed in educating some
of the best boys with the expectation of being useful as
school-masters.
“I must travel to Allahabad by land, which will occupy
about ten days; and then I shall hire a boat to proceed
downwards. A letter is ten days reaching Calcutta from
this; so that a few lines, if you see cause for changing my
course, would meet me at Benares. I could even then return
to Saugor by a more direct route, and pursue the plan
before intended with the loss of not more than a month. I
have made observations in my progress with reference to
future visitations, which I intend to commit to writing
with a view to aid in enabling to do more good.”
To the same prelate he writes:--
“Nov. 12th, 1823, near Gazeepore. On arriving at Benares
yesterday morning, I found your favor of the 5th inst.
“At Benares I was not less than 200 miles from the point
whence I returned; I should therefore, had I delayed at
Benares, have been able to march straight to the hills,
without time to accomplish any thing at intermediate
stations. I think therefore you will approve of my coming
on at once to Calcutta, as I am now doing. I could not have
borne so long a journey by _dawk_. I passed Sunday last at
Chunar, and took part of the duty with Mr. E.; Mr. Smith
officiated twice at Benares.
“I am happy to state that Messrs. Knorpp and Leupolt are
such proficients in Hindoostanee, as already to be able to
undertake the duties of the native Christian Chapel.”
[162] The Native Christian master of the Mirzapore school,
and the person who had formerly been ejected from
house and home for editing the Enquirer.
[163] See above pp. 54, 55.
[164] See _Martyn’s Letters and Journals_. October 23rd,
1806, for one or two notices which will illustrate
what is here said.
[165] Palanquin.
[166] One of the attendants.
[167] From this list it appears, that the first class (of
9 boys) could read, spell, and translate Goldsmith’s
History of England to p. 77, and Scripture Lessons,
on the History of Joseph to p. 14. They committed
to memory the 117th No. on Agriculture, and 248th
No. on Astronomy, of Blair’s Preceptor. They
worked exercises on the 14th Rule of Syntax of
Lennie’s Grammar; the Rule of Three; 13th Problem
on the terrestrial globe of Goldsmith’s Grammar of
Geography, and were committing to memory the 2nd
part of Watts’ Catechism a second time.
CHAPTER XX.
DELAY IN HIS NOMINATION TO THE BISHOPRIC--NARROW ESCAPE
FROM DEATH--SUMMONED TO ENGLAND--VISITS THE CAPE AND ST.
HELENA--HIS CONSECRATION--INTERVIEW WITH THE KING--ARRIVAL
IN MADRAS--VISIT TO TANJORE AND TINNEVELLY.
The Archdeacon arrived in Calcutta, from his visitation, on the 30th
of November 1833. He there learned, it seems, that his probable
destination had been changed; for in writing to Mr. Sherer, he
observes--
“You are aware of the intention of those in power,
respecting my being appointed to Madras. I have not sought,
and may therefore, I trust, receive the appointment as from
God, and expect Him to guide and uphold me in the duties
of it. To have gone home without so public a designation,
would, in some sense, have been more agreeable to me;
expecting, as I must, to be often called before the public:
but to have taken ‘sweet counsel’ once more with you and my
family would have been a great gratification. Should the
appointment take place here, it will be like taking a final
adieu of you all, as it respects the life that now is.”
It appears, however, that for several months he received no further
communications on the subject of the Bishopric. Thus he writes
TO HIS WIFE.
“Feb. 6, 1834.
“I have received several letters from various quarters on
my rumoured preferment. In the mean time, I hear no more
on the subject. I am not, however, in the least anxious. I
am _sure_ whatever be God’s will must be best. I have no
reluctance to remain here.”
The Archdeacon was now, in fact, on board a pilot-schooner, cruising
in the bay of Bengal, with a view to recover himself from the effects
of a bad cold. From thence he writes
TO HIS BROTHER.
“The renewal of the East India Company’s Charter promises
great and important changes for this country. They are all
intended by the framers of the Bill; without any regard
to religion in any form. How far God will overrule this
proceeding in rulers professedly Christian, remains to be
seen. Certain it is that great changes have already taken
place, in both European and Native Society. In the latter,
any real good has been effected through God’s blessing on
missionary exertions. To this, Government in former days
was opposed; now it is not so: and we require only men and
support, to spread the christian knowledge far and wide;
and we do hope Divine Providence is favouring the purpose,
and will supply the means. As to our European Society, a
friend who was with us lately from Madras, says, that in
all the Society, chiefly mercantile, he came in contact
with whilst with me, he saw or heard nothing in general
offensive to christian feeling. This from a stranger, and
one capable of judging, speaks well for Calcutta. Indeed,
at this time, every pulpit in Calcutta, and the adjoining
stations, is supplied with a faithful preacher; and the
example of our beloved Bishop makes even the timid bold ‘to
declare the whole counsel of God.’”
TO HIS SISTER.
“March 4, 1834.
“Before this reaches you, my destination will be fixed.
If not removed from this presidency, it is probable my
residence henceforth will be at Agra, the seat of the new
residency, as next in authority to the Bishop, who will
continue at Calcutta. In either case, the prospect of you
and I meeting again, is removed to a distance I do not
like to let my mind dwell upon. When I recur to Stoke,
a thousand overpowering recollections crowd upon me....
For myself, my days have passed as a dream. I have had
much enjoyment, but seem not to have accomplished any one
thing as I might have done. I was beginning to anticipate
much enjoyment in the society of Sherer and my brothers,
but that seems to be deferred for a season, if it ever
arrive. The anxieties attendant on domestic life have been
comparatively few. The loss of children I now contemplate
as a gracious appointment, fixing by a process at the time
painful, two olive-branches in the Paradise of God; and
if it please God, that Eliza and the children reach me in
safety, no earthly care will more, I think disturb me. Yet
I know cares will arrive, but as my day is, strength will
be vouchsafed.”
In the month following the date of the foregoing letter, Archdeacon
Corrie had a narrow escape from death by drowning. The circumstances
attending the danger to which he was exposed, are thus related by
himself in a letter
TO HIS BROTHER.
“Calcutta, May 6, 1834.
“I may mention that on the 22nd ult. J. Jackson and I set
off to go to Ishipore, or the Government powder-mills.
Through the kindness of a friend in the Military Board, the
use of a house there had been assigned me, for two months,
near to our valued friend Major Powney; and we were going
to take possession. We proceeded in a _bholiah_,[168] with
a fair wind, and had reached opposite the grove, when an
alarm was given that the _Bore_[169] was coming in. John
and I had just time to get from under the cover, when, sure
enough, a foaming breaker was close astern. The first wave
the boat surmounted, but then ‘broaching to,’ as sailors
say, the second wave turned her bottom upwards. John and
I and all the people, ten in number, were plunged into
the deep. I for some time could not rise, and swallowed a
good deal of water, when I providentially became involved
in the sail, by the aid of which I reached the surface;
and my servant (Wahid) who was swimming in search of me,
presently seized my arm and drew me towards the boat, which
was floating up with the tide; and by degrees I got upon
her keel. John had some difficulty also, in reaching the
boat; and we were picked up by a friendly Indigo-planter,
who himself narrowly escaped. He gave me a blanket, which
prevented cold, and at Tittagur, we got from Mr. Bateman,
at the Bishop’s country-house, a change of clothes, and
in the evening we returned by land without suffering any
inconvenience whatever. The news somehow got abroad, and I
have received much sympathy, and more tokens of interest in
my fate than I expected. The danger was imminent, but was
over in a few minutes.”
In a memorandum penned on the day following that on which this
accident occurred, after reciting the foregoing particulars
respecting it, the Archdeacon adds:--
“On finding myself below the flood the thought occurred,
‘Is my end come?’ But I do not recollect that any
ejaculation or any cry for help escaped me. Afterward in
Mr. P’s boat there appeared danger from the roughness of
the weather, when I did refer myself to God, to be disposed
of according to His will, without reservation. I have this
morning before day, solemnly called my ways to remembrance
before God, and have solemnly ‘received the Atonement,’
if I never received it before; desiring to receive Christ
as my sanctification, as well as my righteousness; having
proof even since this event, that unless He sanctify as
well as justify me, I shall remain unholy still.”
During the month of July, Mrs. Corrie and her daughters reached
Calcutta in safety, and in the meanwhile the Archdeacon had received
directions to proceed to England for consecration. He observed in a
letter addressed, on the 24th of June
TO HIS BROTHER.
“A few days, since, I received from Mr. Grant an official
notice of my nomination as Bishop of Bombay, and
desiring me to come home for consecration at my earliest
convenience. I have received a verbal consent from the
chiefs in authority here also, to send me home on service
with the same allowance I now have, till I enter on my new
appointment.... I will say nothing of the prospect before
me, but that I feel rather depressed than elevated by it.
Bombay is as new to me as it would be to you, except that I
know what it is to bear this climate and people.”
It was found, however, that the Indian authorities had no power to
allow the Archdeacon to receive his present stipend until he should
enter on his new appointment. The reason indeed why the Government
at home could give no definite instructions until now, respecting
the Archdeacon’s movements was, that although the provisions of the
new charter allowed of his appointment to one of the additional
bishoprics, it decided also that his stipend as Archdeacon should
thereupon cease, and that his allowance as Bishop should not commence
until he actually landed in India, to exercise the duties of his
office there. But as under such circumstances he felt called upon
to decline the office, it was in contemplation to send out a bishop
from England who, in conjunction with the bishop of Calcutta, should
consecrate the third bishop in India. The difficulty alluded to
having however been surmounted, the Archdeacon writes
TO HIS BROTHER.
“August 4, 1834.
“I am happy in the prospect of enjoying your society for
a season again. I think we shall correspond with more
intimate, though I scarcely conceive we can with warmer,
feeling than before. My heart has always clung to the idea
of brothers and sister as, next to wife and children, the
strongest tie to earth: and my visit home will, I am sure,
only strengthen this feeling. I wrote to H. in May, of
my expectation of coming home in September. Some rumours
had led me lately to conclude that I might be spared the
journey and voyage; but last week I received a notification
from the Commissioners for Indian affairs, that His Majesty
has granted me a pension of £800 a year, to be drawn only
when deriving no emolument from ecclesiastical preferment
in India. This we conclude Mr. Grant meant as a supply for
the expences of visiting England for consecration. It is
all he can do; and the Court of Directors are altogether so
opposed to the increase of [the number of] Bishops, that
they will afford no aid whatever.... I expect to embark in
October. It was in October last that I was first informed
of the preferment intended for me, but till June last, had
no certainty: and now the difficulties by sea and land, and
especially the separation from family, render the prospect
far from cheering. I do not pretend to be insensible to
the distinction implied in being a bishop, though heartily
glad that no ‘Lordship’ is connected with it in this
instance.[170] I know Indian society well; and know that
from the familiarity with which all in the service mix,
from the Ensign or Writer of six months standing, to the
General or grave Judge of the Circuit, that a man coming
with a title is viewed with much jealousy: and unless, like
Heber, he make himself one with them, whilst every sentence
he utters proves his mental superiority, he will rather be
shunned than sought. As it is, whilst I seek not theirs’
but them, I may, as in time past, be permitted to do a
little good in my way.”
Archdeacon Corrie had made every preparation for proceeding to
England, intending that Mrs. C. and his daughters should remain
in India; but the health of his wife began so decidedly to fail
again, that the medical men peremptorily decided that her only human
chance of recovery was from a voyage to the Cape. This unforeseen
domestic trial prevented the Archdeacon from embarking so soon as
was originally arranged; but on the 12th of November he quitted the
shores of Bengal in the ship “Exmouth.” It pleased God to grant him
a prosperous voyage to the Cape, where he arrived with his family
on the 13th of January 1835. After a stay there of some days, the
Archdeacon embarked for England, taking with him his eldest daughter,
the rest of his family remaining at the Cape. In a memorandum dated
Feb. 13th. he remarks:--
“We left St. Helena yesterday evening about 7 o’clock, and
have thus far had a fair and favouring wind. On the 11th
I went with Anna to visit Napoleon’s grave. The spot is
sequestered, and might well attract his notice in life.
He used frequently to retire, and read under the trees
which now overshadow his tomb. Great was the kindness
of the English Government towards him; but his restless
mind could take pleasure only in troubled scenes. He was
a great instrument in breaking down old barriers to the
progress of Divine truth. May God in mercy supply the means
of establishing His truth, on the Continent of Europe
and in all the earth! I received much civility from the
Governor, His Majesty’s Commissioners and others. Only
one Chaplain in the island, and he sickly. The population
is about 5,000. There is a good deal doing in the way of
schools. A Free-school contains one hundred and twenty
boys; Plantation day-school fifty-five boys, and twenty-two
girls. Four evening schools ninety-two: four girls’
Day-schools, fifty-seven: Hutsgate, twenty-six. In all, 512
children, of whom sixty-nine are supported by Government,
and sixty-eight boys, and twenty-five girls by the
Benevolent Society. There are about 300 Chinese settlers;
industrious, but ignorant. For these a school-master is to
be recommended by His Majesty’s Commissioners. Mr. Brook,
however, told me, that they have families by the race of
mixed blood, and that their children go to school and
become identified with their mother’s class. The labours
of the Chaplain are too much for his health: another is
greatly needed.”
On Tuesday April 7, the Archdeacon and his daughter landed at Dover
from the ‘Exmouth,’ slept at Canterbury, and proceeded the next day
to London, where he was cordially welcomed by Mrs. Wilberforce Bird,
the daughter of his valued friend, the late Rev. David Brown. He
remarks in a memorandum, dated April 12th.--
“I have been prospered hitherto in all my expectations.
I have endeavoured to pray for pardon and grace to guide
me--all that I have aimed at hitherto, has succeeded.
May I be enabled to receive the good, so as not to be
elated and so grieve the Holy Spirit to leave me to
darkness and corruption.... The views on the way to town
were enlivening on all sides. Multitudes of small, most
comfortable dwellings, well deserving the name of ‘The
happy homes of England;’ besides the stately houses
scattered up and down: whilst increasing buildings at every
place, indicate high prosperity, and give an appearance of
comfort that goes to the heart. But comfort is inseparable
from duty, and my duty seems to call me away from these
fair scenes to a literally and spiritually, ‘dry and barren
land.’ May God but go with me, for he can open springs in
the desert.”
In obedience, therefore, to the calls of duty, the Archdeacon did not
consider himself at liberty to remain in England longer than might
be absolutely necessary for accomplishing the object of his voyage.
Within a few days, therefore, of his arrival in London, he waited
upon the Archbishop of Canterbury, to receive his Grace’s directions
respecting such matters as might be preliminary to consecration.
The Melbourne administration having, however, just at that time
returned to power, the unsettled state of things consequent upon a
change of Ministry, occasioned some delay in the preparation of the
official documents connected with the defining of the boundaries &c.
of the diocese of Madras, to which see the Archdeacon had ultimately
been nominated. In the meanwhile, the Archdeacon took occasion
to communicate with the Committees of the religious Societies in
connection with the Church; and had the happiness to receive from
all, the assurance of their willingness to aid him to the utmost
of their power, in furthering his plans for the good of his future
diocese. All the time that was not taken up by such necessary
occupations as these, he spent with his surviving relations and
friends. His oldest and most valued friend, Mr. Buckworth, he was not
permitted again to meet on earth; for that servant of God died during
the very week, in which the Archdeacon reached the shores of England.
It was whilst visiting his relatives that Archdeacon Corrie writes
TO HIS WIFE.
“June 5, 1835.
“I have now to tell you that the Archbishop has fixed
Trinity Sunday, as the day for my consecration. On the 14th
instant, I expect, therefore, if the Lord will, to be set
apart as Bishop of Madras. This news I received yesterday;
and I awoke this morning with such an oppressive feeling
of the case, as to compel me to arise and pray for relief.
The Saviour’s grace can render me even an instrument of
good; and in this consideration alone I find any thing like
repose.”
Before returning to London, the Archdeacon visited Cambridge, and was
there admitted to his Doctor’s degree, by royal mandate, on the 11th
of June. He proceeded to London on the following day.
The day appointed for his consecration having arrived, he was
admitted to the episcopate by the Archbishop, assisted by the Bishops
of Lichfield, Carlisle, and Bangor; the preacher on the occasion
being the Rev. Josiah Pratt. In a memorandum, in which Dr. Corrie
noted down the particulars of the service in which he had been
engaged, he remarks:--
“I awoke in the morning at four o’clock, and set myself to
prayer. I then read in the Epistles to Timothy,[171] and
the Hebrews, with a view to the service before me, and was
enabled to realize in a small degree the pardoning mercy
of God, and to hope for grace in all time to come. I then
asked for mercies suited to my apprehension of my present
state; for relatives and friends; and for the Church of
God at large. During the service at Lambeth, I entered
with some fixedness, into the sentiments expressed in the
prayers; and intend to review them frequently, to bring my
vows to remembrance. When having the robes put on me, the
language of the Church in Isaiah came to my mind, and I
prayed to be clothed with the garments of Salvation, and
the robe of righteousness.
“Whilst standing before the table in my rochet, I thought
of Latimer, led to the stake in his long shirt; and, I
trust, desired to be found faithful unto death.... On the
whole, I bless God for the grace vouchsafed to me this day,
and only desire that the impression may remain; which past
experience teaches me will not be the case, unless Thou,
O Lord, carry on that, I trust, Thou hast began. ‘Forsake
not the work of Thine own hand,’ for Jesus’ sake, Amen and
Amen.”
Soon after his consecration, Bishop Corrie remarks in a letter to his
wife, as he notes also in a memorandum:--
“I am not yet reconciled to my change of signature. The
meaning of the change I understand to be, that those
who are appointed to rule in the church of Christ, take
the name of that portion of His body (He being Head and
Bridegroom of the Church) to which they are, in the
language of Scripture, ‘married.’ If my new name do not
remind me of allegiance, and tend in some degree, to bind
me to obedience, it will not operate as it ought to do. I
find, however, the same old nature still within me, and
that it changeth not with a name. May a new nature, as well
as a new name, be wrought in me!”
On the 18th of June, the Bishop had, by special appointment, a
private audience of the king. The account of this interview with King
William IV. was recorded at the time by Bishop Corrie, and is too
characteristic of that kind-hearted sovereign to be omitted:--
“I went to St. James’ at four o’clock,” observes the
Bishop, “and had an interview with the king alone. On
entering his closet, his Majesty came forward, offered
his hand which, kneeling on one knee, I kissed. He then
desired me to sit down; and detained me about half an hour.
Asked, Where I was educated? Where born? How long I had
been in India? My income? Pension? How long I was going
out for? My motives in going? Whether I had any relatives,
&c. Saying, amongst other things, ‘that the Indian Bishops
ought to have a house: that he did not like the cutting
down of salaries; feared it would bring back the old
abuses; expressed a high opinion of the Indian servants
of government, and much interest in the welfare of India;
wished me health and strength to perform my duties; told
me not to remain in India, if my health failed; and said
he should be happy to hear of a Bishop’s appointment to
Bombay. He then most graciously dismissed me.”
On Friday the 18th, the Bishop attended the Committee of the
Society for the Propagation of the Gospel. The Bishops of Lichfield
and Bangor were present; and at the request of the meeting, the
last-named prelate drew up a resolution congratulatory of Dr. C. on
his appointment to Madras, and expressive of the good wishes of the
society towards him; after which he took his leave.
The next day, the Bishop and his daughter went on board a steamer at
the Tower-stairs and joined the “Exmouth,” which was then lying in
the Downs, and in which they had secured a passage to Madras. At four
o’clock that evening, the anchor was raised, and the ship got under
sail for her destination. During the following week, however, they
did not make much way, for on the 26th of June, the Bishop writes
TO HIS BROTHER.
“Off Plymouth.
“The wind has been contrary, as you will conclude from
the date of this. It is still contrary, but having now
sea-room, the pilot is about to leave us. Farewell,
then, to England, probably for ever; though I have no
presentiment or resolve on that head. And farewell to
beloved relatives. How happy are we in the prospect of
dwelling together in the ‘city which hath foundations!’
In this, surely, we who have lately met are favoured; and
truly thankful am I for this communion with you.
“We’ll praise God for all that is past,
And trust Him for all that’s to come.”
There were on board the Exmouth, several passengers; among whom were
the Rev. M. Wilkinson and his family, returning to their missionary
labours in India. Besides passengers, were one hundred recruits,
with their officers, proceeding to join H. M. 16th regiment of
foot. On Sundays, as the weather permitted, the Bishop was in the
habit of celebrating divine service on deck, and of admitting daily
to family-prayer in his cabin, as many as chose to attend; whilst
Mr. Wilkinson collected from among the soldiers, a Bible-class of
sixteen, with whom he read the Scriptures every day. In the evening
of the 6th of September, the Exmouth reached the Cape of Good Hope,
where the Bishop had the comfort of finding his wife’s health greatly
recruited. As, also, the Chaplains at the Cape were in expectation
of Bishop Corrie’s return, they had prepared their young people for
Confirmation, and he accordingly administered that rite on the 12th
of September, to 150 candidates. On that day also, his youngest
daughter was married to Mr. George Bird, of the Madras civil service.
On the 13th, the Bishop with his wife and daughter sailed from
Simon’s bay, and reached Madras on the 24th of October. On the same
day, previously to landing, he recorded the following memorandum:--
“After several days of very slow progress, we are now,
through God’s goodness, in sight of Madras, but unable
to go in, until the sea-breeze springs up. Uninterrupted
mercies have followed me through the voyage home and
hitherto. Much favour has been shewn to me by many of
the excellent of the earth. Persons in authority have
manifested great civility. Supplies forthcoming in the most
ready manner, and from unlooked-for sources. I trust some
knowledge on various subjects has been acquired by me, and
some increased attention to the holy Scriptures. New duties
now await me, and the prospect often oppresses me, lest I
fail. Keep thy servant from presumptuous sins, and enable
me to walk humbly with thee. Let no elation, on account of
outward circumstances, find place in me; nor depression
on account of conscious inefficiency, prevail to hinder
me from doing what I can! May I be enabled to order my
household in a becoming manner. Prepare my ways, O Lord,
with those in authority; and enable me to act in all things
as the servant of Jesus Christ!”
Bishop Corrie having landed at Madras on Saturday Oct. 24, was
installed at St. George’s Church, during the morning-service, on the
following Wednesday. Archdeacon Robinson officiated on the occasion.
For the first few weeks after his arrival in Madras, the Bishop
occupied himself almost exclusively in making himself acquainted with
the state of things around him. Thus on the 15th of December, he
writes
TO HIS BROTHER.
“I have been taken up hitherto in exchanging visits of
civility. I have preached, indeed, in all the churches,
of which we have six in Madras, and one at the Mount, six
miles distant. I have, also, visited some of the schools,
and been making myself acquainted with the state of things
here as to religion. It is low enough with respect to the
descendants of Europeans. A district Visiting Society is
much on my mind, as a means of getting at individuals, in a
more direct way than has been attempted hitherto. I think
I begin to see my way in this matter; but feel often much
oppressed. We have several good men amongst the Chaplains;
but I am not yet familiarly acquainted with them, and our
communications are consequently somewhat stiff.
“Madras is not at all like Calcutta; we live in houses
surrounded by large gardens. Ours stands in between two or
three acres, and is quite private, though in the centre of
the place, and about three miles from the landing-place.
The surf which breaks on the shore all along the coast, is
constantly sounding, and at first attracted our notice; but
it is now become a common thing.
“The Missions in the south are in much confusion, in
Tanjore, from the caste question; in Tinnevelly from
Rhenius’s separation. I am requested to visit them next
month.”
The question of caste here alluded to, was in truth none other in
principle than that which troubled the Church in the first ages,
(Gal. ii. 3, &c.) and in like manner had created divisions and
heart-burnings among the native Christians at Tanjore. Scarcely had
Bishop Corrie arrived in Madras, before he received a long petition
from some of the native priests, native catechists, schoolmasters
and other native Christians in Tanjore and its vicinity, requesting,
among other things, that the injunctions left by the Bishop of
Calcutta respecting the total abolition of caste, might be somewhat
relaxed. It was with reference to that circumstance, that the Bishop
addressed the following letter to the senior native catechist at
Tanjore:--
“Madras, Dec. 29, 1835.
“I lately received a letter in the Tamul language, which
has been translated for me, and purports to be from several
Christians, inhabitants of the villages over which you
were formerly Catechist. They express great regret on
account of your removal, and complain of those who are at
present placed by the Rev. Missionaries to instruct them.
It is my purpose, “if the Lord will,” to visit Tanjore
about the middle of January, when I will endeavour to
ascertain what is the true character of the Catechists
complained of, and will take such measures respecting them
as the case may require. In the mean time, you will be so
good as to make known this my purpose to the parties who
wrote the letter. I wish at the same time, to beg of you,
who have so long been a teacher of the mercy of God to
others, to consider anew the question of caste. Can you
hold it as a Christian principle that God is a respecter
of persons, and that those who are high-born, can, on that
account, claim to come first to the table of the Lord?
No man of any caste, who is an unbeliever, or an immoral
person, or profane breaker of any of the commandments of
God, ought to be permitted to come at all to the Lord’s
Supper; and I am certain that due respect will always be
shewn to respectable Christians, by true Christians who
may be inferior to them in temporal circumstances. But
you will not, I think, wish to maintain that any one can
claim precedence in spiritual things, merely on account
of natural birth or any outward distinction. I need not
quote to you the scriptures, that in the Lord Jesus, “there
is neither circumcision, nor uncircumcision, Barbarian,
Scythian, bond nor free;” but “as many as received Him, to
them gives he power to become the sons of God.”
“I pray God that you and others, who are leaders in
the Lord’s army, may candidly consider this point in a
purely Christian view, and without reference to any past
proceedings. I desire to come among you as a peace-maker,
and restore harmony among you if I can. I greatly lament
the distress which many, I hear, are suffering; and if
you, who are leaders, will meet me in the spirit of
Christian love, some of the distress may be removed. Not
only, therefore, in regard to the purity of the Christian
doctrine, but from love, also, to your countrymen and
fellow-christians, I hope you will be for peace.”
The separation of Mr. Rhenius at Tinnevelly, from the Church
mission at that place, had occurred before Bishop Corrie reached
Madras. It appears that early in 1835, Mr. Rhenius had most
unjustifiably published a tract for the purpose of impugning the
government, ritual, and discipline, of the Church of England,
notwithstanding that he stood connected as a missionary with the
Church Missionary Society. However painful it might therefore be,
to that Society, to dissolve their connection with a person who had
for twenty years zealously laboured as a missionary, yet, under
the circumstances of the case, they felt bound in consistency, as
conscientious members of the Church of England, to declare that the
relationship which had hitherto subsisted between Mr. Rhenius and
the Society was at an end. In this decision Mr. Rhenius readily
acquiesced, and quitted Tinnevelly in June 1835, having previously
delivered over all the concerns of the Church-mission there, to the
Society’s representative. Within a few months, however, Mr. Rhenius
thought proper to return to Tinnevelly, at the invitation of some
dissatisfied catechists; and the natural consequence was, that the
whole mission at that place underwent a change from a state of
organization and peace, to a scene of strife and disorder. It was
with the hope that some remedy might be suggested for this lamentable
state of things, that the Bishop thought it of importance that he
should ascertain personally what might be done for peace and order.
“I go,” he observes, in a Letter to his brother, “at much
personal and pecuniary inconvenience. It will cost me £100;
but my instructions are called for, and I cannot direct in
the dark. I go with much fear and distrust of myself; but
by calm investigation, and taking no hasty steps, I trust I
may effect some good.”
In a memorandum which the Bishop made January 2, 1836, in the
prospect of the journey, he states:--
“I have examined the Madras Asylum, both male and female;
and the high school at Vepery. Examined also, the native
girls’ school of the Church Missionary Society. In all of
them a very considerable knowledge of Scripture is found. I
have received Mr. Hickey, as a Missionary to the Portuguese
congregation of the Vepery Mission; and am endeavouring to
bring about a district Visiting Society for Black Town, and
to have the Church-building fund confined to this Diocese;
which seems agreeable to all I have met with, who wish well
to the object. I have taken steps towards issuing marriage
licences. In all this, there is all the prosperity I could
desire: yet never at one period have my trials been so
great. The experience of that Pope, who is said to have
doubted of his salvation, more and more, as he advanced in
the Orders of his Church, till having gained the highest
step, he utterly despaired, sickened and died, has been
much on my mind.... Frequently I awake in the night with a
feeling of dismay inexpressible, as to what may be the end
of myself, and in respect of the objects contemplated by
my office. Intending to visit Tanjore and Tinnevelly, I am
at a loss utterly how to proceed, or what to attempt. I am
indeed oppressed: O Lord, undertake for me. I will still
thank God, through Jesus Christ our Lord!”
It was on the 11th of January 1836, that Bishop Corrie left Madras on
his mission of peace. The incidents connected with this journey are
related in the following correspondence with his wife and family, or
in occasional memoranda:--
“Sadras, Jan. 12, 1836. I arrived here at 4 o’clock this
morning, just 11 hours after the Palkee left home, and this
included the passage of the river after I left you, and
the delay at the first stage of nearly half an hour. The
bearers therefore, travel faster here than in our country:
they do not change shoulders so often, but go generally a
swinging step, which is very uneasy. The road lay all the
way within sound of the surf, and here the Bungalow is not
above a gun-shot from the sea. There is one old fort, and
many descendants of Dutch, all very poor; the Bungalow
is in very nice order, and has accommodation for three
parties. A Colonel, his wife, and some children, with an
Ayah,[172] came in about 7; they have two rooms, and I
one, but we see nothing of each other. Notwithstanding the
noise of the bearers, and the jolting of the Palkee, I
slept a good deal, and had a nap after arriving, although a
disturbed one. Fish and eggs were provided for breakfast,
and I am as comfortable as I can be from home; but I feel
much a stranger and very lonely. My thoughts are often with
you all, and heavy thoughts also arise as to the result of
my journey. The more the state of the Tanjore people is
enquired into, the more difficult it appears to deal with
them. Their teachers have countenanced much that is wrong
among them, by administering among them, without reproving
their errors; from which they at length have concluded
themselves blameless; and in looking over the list of
charges urged against them, many seem matters of choice,
which we all observe or not according to taste. May He in
whom alone is wisdom and strength, give me both to perceive
and to know what things I ought to stipulate for, and grace
faithfully to fulfil the same; and may He ‘turn the hearts
of the disobedient’ among them, ‘to the wisdom of the
just!’”
“Myaveram, Jan. 14. I arrived here at half past six, and
having changed my clothes and reposed a little, purpose
giving you a brief sketch of my journey thus far. I am in
the house of Sir Henry Montgomery, the deputy Collector
of Tanjore, but have not yet seen him or his lady. The
whole way I have come is, as to country, not only without
interest but very dreary; partly I suppose, that being
along shore, the sea air is unfavourable to vegetation.
The road was to Sadras firm and good, after that to
Pondicherry, partly sandy, and partly lakes of water,
and partly on the very brink of the sea. Since leaving
Cuddalore, at first sandy and heavy, then stiff soil, but
no made road; and it took twelve hours to travel about
thirty-six miles. We crossed four pretty broad rivers
during last night; two of them branches of the Coleroon, a
name renowned in Orme’s account of Hindoostan, and which I
little expected ever to behold. On two of the rivers are
ferry boats, provided by Government, good and substantial;
but all the other boats I have been obliged to use are
both comparatively small and very fragile. The water has
nowhere been deep, though enough to give a good ducking.
The Coleroon even might have been passed by wading, but
the bearers professed fear of Alligators. The song of the
bearers continues the same all the way as at Madras.
“One mode of adorning their temples, is peculiar to this
part of India. Near a Hindoo Pagoda on this side Sadras,
I observed a colossal figure of a man seated on a throne.
For a time I could not make out what it could be. Yesterday
morning, the same kind of figure presented itself with
a spearman on each side standing by it, and in front a
huge figure of a horse. Yesterday evening, passing near a
shady grove there seemed to be a row of tigers guarding
the entrance, which in the gloom of the twilight appeared
at first very formidable: and just before I reached my
present position, a row of elephants, and figures of men on
horseback, seemed to guard the entrance to a temple; and
behind were figures as of a flock of sheep. This is all I
have seen new on my way. This place is like a garden in
not quite a wilderness, for the country seems fertile, but
irregularly cultivated; and a pretty lawn with a variety
of flowers in front, gives a lovely appearance, to my
eye, which has seen nothing like it since leaving Madras.
I must not, however, disparage Cuddalore; but it is an
old regularly formed town, with 300 European pensioners
scattered about it, besides the gentry, civil and military.
I passed yesterday from half past 9 till half past 4,
gaining useful information on missionary matters. Contrary
to my former experience on this point. I sleep a good deal
during the night, so as to require no sleep during the day.
“Twelve o’clock. At breakfast, met Sir Henry and his lady.
They are nice young people, and both seem very happy
and intelligent. They have been here five years, quite
sequestered: he has been eleven years in the service, but
looks considerably younger, with fine speaking eyes. They
go home next year on furlough. They make me very welcome,
and I have a nice apartment, all in the bungalow style.
Tanjore forty miles: I am to be driven part of the way
in the evening. The christian Catechist, and some of his
people have been to see me; about 600 young and old are
under christian instruction.
“I am not yet half on my way; the distance looks at times
dreary, and the old idea of dragging a lengthened chain,
applies a little to my case. May duty prevail as it ought,
and my chains will feel proportionably lighter! Think of me
when on your knees!
“Tanjore, January 17. Intending to proceed at bedtime
to Trichinopoly, I leave this for to-night’s post; as
otherwise several days would intervene before you hear
of me again--the distance to Trichinopoly is thirty-six
miles. On Friday I had a busy day with the Missionaries,
ascertaining the number and state of their congregations,
accounts of their proceedings &c. Yesterday I was occupied
almost the whole day with the Nonconformists: at one
time, and for about two hours, the room was quite full of
them. It was a time of great anxiety to me, hearing their
objections, and answering them. The task was not difficult,
but the point I stood upon was the duty of attending the
Lord’s Supper, without regard to who else might be present.
I stated that the bread represents our Lord’s body, and
the wine his blood, which he offered on the cross for our
redemption. In communicating, we are to think only of the
Saviour, whose memorial is before us; and in receiving
the bread and wine, we receive Christ as the author of
our salvation. But if I refuse to receive the emblems
of the Saviour because another has partaken before me, I
lose sight of the Saviour, and treat the bread and wine as
common food. This they could not get over, and I am led
to hope, most of them will yield this point, and if so,
I shall have to thank God for having come. If not I have
done what I could in this matter. Through God’s goodness
I am quite well to-day and preparing to preach in English
at half-past ten; and to attend family service at four P.
M.--Evening. The congregation in the morning was about
fifty, besides many natives, who understand English. I
have been addressing the native congregation through Mr.
Coombes: may a blessing follow from above!
“January 19th. I received yours of the 15th, yesterday,
at Trichinopoly, and sat down to answer it, but was
interrupted. I wrote you from Tanjore most of the
particulars of my visit there. There is nothing to see
but the fruits of Swartz’s labours in two Churches, and
the many called by the name of Christ among the natives.
Mr. Coombes is invaluable there from his knowledge of
Tamil, and the right spirit he manifests. I arrived there
yesterday morning soon after six: every thing was done for
my comfort. I went before breakfast to the Church, which
was near, and saw Heber’s grave, which will long render
Trichinopoly a place of interest.
“Trichinopoly is a large station, with good roads about it.
Both at Tanjore, and there, the chief city is within the
Fort, which at Trichinopoly encompasses a pyramidical hill,
on the top of which is a house of imposing appearance, a
kind of monastery of Brahmins. I write this at a staging
bungalow, half way to Madura. I have here an invitation
from Mr. Blackburn the Judge of Madura; and the Cutwal has
been ordered to shew me all attention. On arriving I was
saluted with the rattling of tom-toms, and four or five
native hautboys and the Tahsildar[173] came after breakfast
to wait upon me with like state. The bungalow stands in a
valley surrounded by irregular hills, something like those
at Chunar. The climate is cool, and at night cold. The
cause of so much coolness in this latitude, must rise from
the sea on the east, and the ghauts on the west. I am now
forty miles from the sea, having been verging inland ever
since leaving Cuddalore.
“Madura, Wednesday morning. I arrived here at two this
morning, and have had some hours quiet sleep in a fine
upper room. I have not yet seen Mr. Blackburn, but every
thing around is in the most comfortable style of an Indian
Judge. The country all around is flat, with a continuation
of irregular detached hills as yesterday. The night
travelling quite unhinges my frame, as the hand-writing
shews. I shall become more steady after a meal. This place
is worth describing, but the post goes to Madras at eight,
so I have not time.
“Jan. 21. I am now through God’s goodness within sixty
miles of Palamcottah; another night’s run will, proceeding
as I have done, bring me to my journey’s end, outward
bound. I yesterday sent off a letter for you from Madura.
The collector, Mr. Blackburn, was as kind as possible. He
invited the other three civilians to tiffin. There were
two officers with a detachment, at some distance, and four
American missionaries whom I did not see. The Judge has an
infant, whom I am to baptize on my way back, and there are
children of writers, &c., desirous of the same. None of our
Bishops came so far south; so that I am the first who has
visited these parts. Alas, how inadequate to meet public
expectation!
“Mr. Blackburn’s house is one of the best in the country.
To the south of it is a large sheet of water, and a small
island in the midst, with a truly picturesque temple upon
it. Madura is famous in Hindoo Mythology. A grand festival
is to be held on 1st February, when the idol will be
brought from the temple at some distance, and take a sail
on the lake and visit the summer-house on the island.
About a lac of people generally collect on the occasion. I
have seen several temples, all in the style of Juggernauth
for size.
“At Madura, as at Trichinopoly, the temple is within the
fort, and the town is there. The country all along very
interesting, and the population very scanty. In the rains,
the face of the country must be covered with water, it
is so flat; and now there are little streams and rills
constantly occurring. These are fed by the water from
the hills to the westward, and for six years the supply
has been very scanty. This year the rain has fallen
plentifully, and crops of all kind, but principally rice,
are abundant. The people are beginning to gather in the
rice. They are at work in a threshing-place close to the
staging bungalow. I feel very lonely to-day, though in much
peace--my mind has been much with you all during the night.
“Palamcottah, Friday.--At the end of my journey. I now
begin to look back, and the way seems not so long as did
the distance I have come. I was going on as usual, and had
fallen asleep when the Palkee was set down at two, and I
was told Mr. Tucker was come. He had kindly come out about
ten miles; we returned about two miles, when the whole
body of catechists were standing on each side the way, and
received us with a song of praise. I got out and thanked
them for their congratulations, expressing my wishes for
their prosperity. We then came on a tumultuous cavalcade,
and reached the mission-house at twenty minutes past four.
Mr. Tucker prayed, and I went to rest for two hours. We
breakfasted at eight, after family worship. After that,
ten divisions of catechists and schoolmasters, came in
rotation to make _salaam_. They marched in, singing a verse
of praise. Flowers were scattered on my head, and gold and
silver stars; some of which I made Joseph gather, when
all were gone, to bring to Anna. The English residents
have been to see me also; you know that bustle rather
upsets than gratifies me. My feelings have rather been
blunted than pleased by all this; and a feeling of my own
utter worthlessness before God keeps me low, as also of
unprofitableness towards men.
“January 25th. My purpose is to stay here over Sunday next,
to be at Madura on Tuesday; Trichinopoly on Thursday; and
at Tanjore, till the Sunday evening following. On the
Monday, Mayaveram; Tuesday, at Porto Nova; Wednesday at
Cuddalore. Perhaps stay there till Monday evening. Friday,
at Sadras; and on Saturday, February 12th, at _Dulce
Domum_. Such is my purpose: may God of his goodness dispose
accordingly!
“Yesterday we had morning service in English, and in the
afternoon, in Tamil. I preached both times, the latter you
will judge, by an interpreter--the native congregation
about 500. Mr. Rhenius’s proceedings are of the most
injurious kind. He is either blinded by self-love, or most
miserably misinformed, which must be his own fault; but
I have not time to-day for particulars. We are all going
to dine with Mr. and Mrs. Prendergast; Mr. P. is also
here. Till this moment I have been occupied with about 200
catechists and school-masters.”
The following remarks on the state of the Tinnevelly Mission, occur
among the Bishop’s private memoranda:--
“Palamcottah, Jan. 28, 1836.
“I have been here now seven days, and have been
endeavouring to form a distinct idea of the circumstances
of this Mission. It appears, that from the first,
expectations of redress of wrongs have been held out to
such natives as sought aid from the Missionaries. Hence
a Vakeel[174] has been employed at the charge of the
mission, to ascertain particulars of complaint, and to
make representations accordingly to the Tahsildars and in
the cutchery[175] of the collector. And this practice
has so increased, that Mr. Pettitt is chiefly occupied
in hearing and arranging the temporal affairs of native
applicants. The consequence has been that whole villages,
or the greater part of the inhabitants of some villages,
have “come over,” as the expression is, at once, to put
themselves under Christian instruction ostensibly, but at
the same time, to enjoy the protection referred to. Of
the many thus reported, comparatively few have received
baptism. In one village of 600, only forty are baptized.
“On enquiring of the assembled inspecting Catechists
to-day, ‘How it came to pass, that of so many reported
under Christian instruction, for several years, so few were
really baptized?’--the answer given was, ‘Partly from the
inattention or bad example of the Catechists; partly, that
many being disappointed in their expectations of worldly
benefit, drew back to heathenism; or, having obtained their
object, became satisfied, and were not desirous of baptism.’
“It appears that little or no distinction is observed
in the treatment of the baptized, and unbaptized. The
Catechist marries the unbaptized when called upon, and also
the baptized. In both cases a charm is put on the neck
of the female, instead of a ring on the finger. The same
services are observed at the burial of the baptized and
unbaptized; except that in the former case, going to the
house of the deceased, and more ceremony is observed. Some
do not use the Church service over the unbaptized, but pray
extempore. Mr. Rhenius in the early part of his Mission,
used the service of the Church of England in baptism; and
confirmed some young persons by the imposition of hands,
as directed in our Confirmation-service; but afterwards
omitted our forms altogether.
“The children of converts seem not to have been attended
to, after the Scripture rule. Some persons having families,
were reported, by a Catechist, as baptized seven years
ago. Their children, neither then, nor since baptized.
It seems that Mr. Rhenius has sent to all his Catechists
and School-masters to come and pay their respects to the
Bishop; and accordingly a considerable number came after
breakfast. On Mr. Dent having called, I explained that I
was the Inspector of the Church of England’s Missions; and
that they having left it, what had I to do with them? One
very plausibly answered, ‘That they worshipped the same
Lord, and held the same faith, and preached the same Gospel
as before.’ I asked if nothing was said in Scripture of
the sin of schism? They answered, ‘Yes.’ I then said, ‘Was
there no sin, that when one man in a village beat the drum
to call the people to prayers, another should beat the
same drum? When one began to pray, another should begin to
pray?’ They owned this was wrong; but attempted to lay the
blame on the Church Missionary Society’s catechists: but I
observed from the case of the young man who came before me
the other day, (a catechist of Mr. Rhenius’) that he had
owned that he held public worship, at the same time with
the Church Missionary catechist. A long examination of
persons followed, which, with information before received,
led me to address the party as follows:--‘That for fifteen
years past, the word of God had been made known, and spread
abroad in these parts by means of the Church Missionary
Society. That many had become enlightened with the light
of life. That Mr. Rhenius had been supplied during that
time, with funds as a Missionary of the Church Missionary
Society. That having separated from the Society, he left
the place; and that during his absence all was peace in
the mission. That the young man present, who wrote the
letter, stating that the congregations were wishing for
his return, admitted that he did not of his own knowledge
write thus, but that the catechists, who signed the letter,
told him so. That some of the Head-men whose names were
affixed to the letter, told me, ‘that they knew not that
it was a letter of recal, but [thought it] only a friendly
letter of congratulation on his arrival at Arcot. That one
of the inspecting catechists (then present, and now in
Mr. Rhenius’ employment) had confessed having expressed to
Mr. Tucker his sorrow for having signed the letter to Mr.
Rhenius; and that he did not know that it was an invitation
to come back, having read only a part of it; and was not
aware how bad a man David Pillay is:--That a head-man
present, had confessed just now, that if Mr. Pettit would
have let him the land, and the palmyra-trees at Dobnavoor,
for the money he wished (viz. four Rs. instead of ten Rs.)
he would not have joined Mr. Rhenius:--That several other
of Mr. Rhenius’ people present, had owned [to] having been,
at different times, convicted of delinquencies:--That Mr.
Rhenius had been told of the deceits practised upon him,
but he would not believe it of those who invited him back.
These things, in my presence, had been confessed by them:
but he had come back, and all this division had followed.
The Society would therefore never receive Mr. Rhenius
again. That, for myself, I could not but grieve to think,
how, in this way, Satan had prevailed to hinder the success
of the gospel. That now the heathen laughed, and said, ‘The
preachers of the Gospel of Peace, are quarrelling amongst
themselves.’ That for those present, who by deceiving Mr.
Rhenius, and bringing him back, had been the occasion
of this evil, I should pray that God would give them
repentance, that they might seek the pardon of this their
great sin, and not finally perish among the unbelievers.”
The Bishop adds:--
“In one case of ninety-nine families, in two adjoining
villages, only three families are baptized; and in some
congregations not an individual is baptized.”
Two days after the date of this memorandum, the Bishop prepared to
leave Palamcottah. He writes
TO HIS WIFE.
“Jan. 30, 1836.
“My _dawk_ is ordered for to-morrow evening, so that
I begin to think of myself as on my way home again. I
know not well whether any good has been accomplished by
my visit, except convincing the people that the Church
Missionary Society will not abandon the mission. The agents
of Mr. R. had circulated far and wide that such would be
the case. There is no end to the falsehoods propagated by
his agents, and to which he gave indirect occasion.
“I have seen nothing of the country around, but from just
a little evening’s drive; yet towards the west it is said
to be interesting as to scenery, being towards the Ghauts.
I am no hand at drawing, as you know, but this sketch will
give you some idea of this station.”
“Feb. 1, Stageing Bungalow.
“Fifty-two miles on the way to Madras, and in good health.
Thanks be to God! The dreariness of this place answers very
well to my state of mind, and gives opportunity for looking
back.... Mr. Peet and Mr. Bailey came over from Travancore.
“After the Bishop of Calcutta had been there and had
plainly spoken out what reforms were considered necessary
for the clergy, the two Metrans collected a hasty synod
of their Church, and voted in a violent manner that they
would have no reform, nor anything further to do with the
missionaries. In consequence the labors of twenty years
seem come to nothing. It is now, I believe, intended that
the missionaries shall teach and preach as opportunity
offers. If any of the clergy reform, of which they have now
some hope, their way will be plain; but it remains to be
seen. It had become necessary for Mr. Tucker to go over to
see the Resident, and consult with him as to the protection
it may be in his power, or be right for him to afford, to
those who may turn from their errors to the truth. Mr. T.
will not be above a week or ten days after me at Madras.
“Yesterday, I ordained John Devasagayam, priest. Mr. Tucker
preached, and Messrs. Blackman, Pettitt, Peet, and Bailey,
with Mr. Tucker, joined in the imposition of hands. The
service was all new to me; I had to look out my places,
which took my attention too much off from the sentiments
expressed in the service. It was, however, on the whole a
day of seriousness, and I hope of blessing. John preached
in the evening in Tamil; his text was appropriate,
Ephesians vi, 18, 19. I was told he gave a sketch of his
training under Dr. John, the colleague of good Dr. Rottler
at Tranquebar; and related the circumstances of his
conversion, desired the congregation to pray for him, &c.
“After social prayer with the mission family and the
catechists, I came away at half-past-eight. I arrived here,
fifty-two miles, by nine this morning. By this you will
judge how well these bearers carry; they go three before
and three behind, and their stages are generally about
twenty miles and sometimes thirty; which they accomplish
without seeming at all distressed. To-morrow, d. v. I have
some children to baptize at Madura, and then onward in the
evening towards Trichinopoly, from whence I purpose writing
again.”
“Verully Malay, Feb. 3, 1836.[176]
“I am to-day at a stageing Bungalow in the Tondeman’s
country,--the title of an independent prince who retains
his paternal inheritance independent of the Company, in
name, and he is wise enough to be quiet, collect his own
revenue, and live at peace with the lion. Yesterday, I
sent off a letter to your beloved mother from Madura, and
which I hope is before me; but am not certain, as I have
come on pretty quick. I mentioned, in going from hence,
a beautiful lake with a very tasty summer-house, on an
Island in the middle of it,--in front of the Collector’s
house at Madura. Yesterday was the annual Festival of
the Idol at Madura; a float, with a very splendid temple
erected upon it, was prepared on the lake. A gentleman
present said it was like the Chinese Temples erected
in St. James’s Park, when the allied Sovereigns were
in England. The Idol was brought with great noise, and
amidst a large concourse of people, from the Temple in
the fort, above a mile distant, and placed on the float,
which was then drawn by ropes, from the shore, twice round
the lake. After a rest, the float was drawn towards the
Island, where the Idol was to pass the evening, and the
Temple and the entire bank of the lake to be illuminated
at night. Vast crowds were going towards Madura, as I
came away, to see the illumination; and all the Europeans
were to be at Mr. Blackburne’s to view the sight. I felt
no inducement to stay. Colonel Maclean was there with the
Tondeman, as resident. Two American missionaries who were
settled at Madura, came to breakfast, and staid till 11
o’clock conversing on missionary subjects. They are very
self-denying and persevering in their labours: I was much
taken with them. Two others of their party were gone to
Ceylon for change, having lost their wives at Madura,
within three months of their landing. I baptized a child
of Mr. Hooper, the Judge, and saw the catechist of the
Propagation Society. There is a branch of the Tanjore
mission here, which has been much neglected of late
years,--the Lord’s Supper has not been administered during
two years past. I saw Mr. Rosen, the missionary of that
Society in Tinnevelly. His sphere of labour is about 20
miles distant from Palamcottah. He came hither to see me,
and brought me a statement of his mission. He is a Dane by
nation, and a good man, but is deaf and quite inadequate
to be alone.... The people of Tanjore are in a deplorable
state of apathy, and want of spiritual life. I came away
from Madura before 5 P. M., and reached my halting-stage
by five this morning, when the bearers being ready, I
came on hither, and am only 20 miles from Trichinopoly. I
expect to be there by nine this evening, and to enjoy a
comfortable bed at Mr. Blair’s, which I rather anticipate;
for three disturbed nights add considerably to the natural
tremulousness of my frame.”
“Trichinopoly, Thursday morning.
“I arrived here last night just at gun-fire. Mrs. Blair
is, it seems, so much better as to have gone to the
neighbourhood for change of air, and Mr. B. is with her;
but everything was ready for me here, and I was glad to go
at once to bed. This morning early, I was roused by the
sweet sound of ‘fairy-like music:’ though, to be sure,
the great drum rather dissipated the idea of fairies. The
European barrack is, I find, near; but the most joyous
event, is a letter this morning from Mr. Bainbridge, saying
you are all well.”
TO HIS WIFE.
“Tanjore, Feb. 6, 1836.
“You will know, I passed the whole of Thursday and
yesterday, at Mr. Blair’s at Trichinopoly; he seems a very
valuable man. There are fifteen families or so, who meet
together on Tuesday evenings for religious improvement;
and among the soldiers there is a Wesleyan, and a Church
of England Society. In the latter, there are several of
the officers of H. M. Regiment, who meet the men, and
read prayers and a sermon. Finding there were so many
pious people at the Station, I told the Chaplain we would
have service last night. Accordingly, at a quarter past
6, we assembled in the church: there were not so few as
100 soldiers, and the church appeared filled, though
not crowded, with officers and their families. My text
was Psalm cxxx. 4. A chair was placed for me by the
Communion-table, upon Heber’s grave. I was tired in body,
and could feel nothing on any subject; but it was a very
solemn occasion to me, that he, one of the flowers of human
nature, should have been cut down so seemingly prematurely,
and I, a withered stalk, left and put into his place.
Surely God’s ways are not as man’s ways! From Heber all
good of which man is capable, might have been expected,
whilst I can only say, ‘my desire is to the remembrance of
Thy name.’--He perfects strength in human weakness, and
by things foolish in the eye of carnal reason, humbles
man’s pride, and causes it to be acknowledged that the
‘excellency of the power is of Himself.’ This is my only,
but--blessed be God!--my sufficient consolation in my
office. May God make manifest his strength in my weakness!
“Did I tell you I went one evening to the Fort at
Palamcottah, and had service with the few artillerymen?
They seemed most attentive, and some of them much moved;
and last Sunday some of them came to Church, though not
ordered, and knelt in prayer, and appeared very attentive.
Who knows but the arrow, shot at a venture, may fix a
saving conviction in them? May it prove so!”
“Tanjore, Feby. 7th, 1836.
“I have had a very fatiguing morning. At half-past seven
we went to Tamil service; after morning prayer I preached
on the latter part of 1 Cor. xi. Mr. Coombes interpreting
for me. After service the Lord’s Supper was administered
to upwards of 200 Native christians. Among them were three
of the hitherto nonconformists, the most intelligent of
the whole christian community; Pakianaden the native
judge, Warswasyanaden, the native priest; and Thomas,
head catechist. What effect their conformity will have
on the rest, remains to be seen; but my object in coming
hither at this time seems gained. Thanks to God! There
is a disposition, I fear, to require personal apologies
from them: if this is done, more inconvenience will
arise; and surely we should be content, if the _principle_
of caste be yielded by them. The service was not over
till after eleven. I feel that if I were to attend the
afternoon-service, and preach as intended, I should
probably have fever; and, with the journey before me, I
remain at home all the afternoon.
“Monday. The country generally is uninteresting and thinly
peopled, but all last night we seemed passing through a
town: the fertility of the Tanjore country is proverbial.
Soon after day, we arrived at a village where all was
bustle and activity: it is their Idol festival. A car very
much decorated, and much more in the style of a triumphal
car than any they have in the north, was being dragged
through the street, with frequent discharges of heavy
pieces, or fireworks. The bearers took me down a lane
to avoid the crowd, or perhaps that my _feringee_[177]
presence might not offend the god. I am staying over the
day on the border of the Tanjore country. In the evening
cross the Coleroon, and shall reach Porto Novo by nine
or ten. Last night I slept very little--my thoughts were
much with you. Sir H. Montgomery has sent a peon[178] to
attend me through each of the three stages under him: this
civility saves me trouble, and secures what I may want.
“Tuesday. Porto Novo. This is a very interesting place,
close on the sea. I proceed to Cuddalore this evening and
from thence, to-morrow, go to Sadras. I shall not probably
write again, as I shall be as soon at Madras as the post.”
The Bishop reached Madras on the 12th of February, but not without
having suffered from the fatigue inseparable from so long a journey.
He considered himself, however, to have been amply compensated for
all the expence and exhaustion which he had encountered, since, if
no other good should result, his visit to Palamcottah and Tanjore had
brought to light the real state of the missions there. With reference
therefore to that subject, he writes
TO MR. SHERER.
“Madras, Feb. 17, 1836.
“We have many hundred Native christians here, and in the
provinces to the southward, many thousands; but they are
in a most deplorably low state as to true religion.... In
Tanjore, of nearly 5,000 professed christians, scarcely
one is known to be spiritually-minded; and in Tinnevelly,
of the 10,000 reported christians, very few indeed are
really converted to God. Of them all, not above 2,000 men,
women and children included, are baptized, though all are
treated as christians. The old missions in that quarter
are also in a low state; and in the most southern point
3,000 descendants of the first converts have returned to
heathenism, and are more opposed to attempts at their
conversion than those who never heard of Christ....
Afflicting as is the state of these people, there is no
room for discouragement. We must endeavour to do them good
with more simplicity and diligence. I have heard here of
a very characteristic remark of Bishop Turner. When asked
what he thought of the Tanjore christians? He answered,
That he thought the best way of dealing with them would be,
to excommunicate them all, and begin the work of conversion
anew.”
The causes which mainly contributed to this state of things seem
to have been, the worldly advantages and protection connected with
the profession of christianity in Southern India, and the want of
a sufficient number of competent missionaries. Worldly advantages
have always been found to call forth the duplicity of the native
character, and to lead them for unworthy ends to place themselves
under christian instruction.[179] In this case the number of
self-seekers seems to have been so great, that, with every desire
to do so, it became utterly impracticable for a few missionaries to
give adequate attention to every individual native who might offer
himself for instruction. The employment of, and trusting to, native
catechists became thus unavoidable, to a much greater extent than
under different circumstances could have happened. Then, as these in
their turn betrayed the confidence placed in them, by practising as
much deception as the pretended catechumens could do; and as those
who visited these localities on behalf of the missionary societies,
could in most cases hold intercourse with the natives themselves,
only through an interpreter, the inspectors of the mission were
the more easily misled by outward appearances, and interested
representations. It were doubtless no difficult matter to suggest,
that if a greater degree of caution had been used in the first
instance, on the part of the missionaries, some of the evils which
the Bishop found in operation might have been prevented; but it is to
be feared that the blame must ultimately rest on that lukewarmness
in christians, which has never yet supplied missionaries in numbers
at all commensurate with the magnitude of the work to be done; nor
funds adequate to the efficient support of the few missionaries who
have gone forth.
[168] A row-boat covered at one end.
[169] The rush of the spring-tide up the river. The
elevation of the wave thus occasioned, is very
considerable; and the noise and rapidity of the rush
is appalling.
[170] It was erroneously asserted at the time that the
usual appellation of courtesy was not to be assigned
to the suffragan Bishops of India.
[171] Mr. Pratt preached from 1 Tim. ii. 1-4; and the
Sermon was afterwards printed by the Archbishop’s
command.
[172] Native nurse.
[173] Chief Native Revenue and Police Officer.
[174] A kind of Law Agent.
[175] Office.
[176] Addressed to his daughter.
[177] European.
[178] Messenger--servant.
[179] See above pp. 404, 405.
CHAPTER XXI.
CHURCH-BUILDING FUND--SUBSCRIPTIONS FOR THE IRISH CLERGY--THE
MADRAS GRAMMAR SCHOOL--MEMORIAL TO GOVERNMENT--PRIMARY
VISITATION--DEATH OF MRS. CORRIE--ORDINATION--DEATH OF BISHOP
CORRIE.
On the return of the Bishop from Tanjore and Tinnevelly, he took
measures for securing that certain subscriptions collected in
Madras, toward the building of churches, and which had hitherto
been transmitted to Calcutta, to the “fund for all India,” should
henceforth be vested in Trustees, and be applied, under the direction
of diocesan and local committees, exclusively to the wants of the
presidency of Madras. The Bishop, also, in addition to his other
occupations, preached every Wednesday afternoon during Lent at the
church in the Fort, and on Friday evenings at the Cathedral. In a
letter which relates these circumstances, the Bishop also observes
TO MR. SHERER.
“April 5, 1836.
“A movement has lately taken place among the East Indian
community which indicates improvement. Arrangements are
being attempted for establishing an Indian Missionary
Society. One rule is to be, that no missionary engaged
by them shall receive above eighty Rs. a month, and as
much less as may be. This, originating with themselves,
looks well, but nothing is yet settled, nor any formal
announcement of the Society.”
The provisional Committee, however, of this projected Indian
Missionary Society, soon afterwards issued an outline of their plan
of operations, which was of the so-called liberal dissenting caste.
As the story of the persecutions and sufferings of the Irish clergy,
had by this time reached India, it is scarcely necessary to say that
Bishop Corrie sympathised deeply with those his brethren, in their
afflictions. Thus he writes
TO MR. SHERER.
“Madras, July 4, 1836.
“I was requested by some friends to call a meeting[180] to
consider on means for relieving the Irish Clergy. A failure
was predicted, but £300 were subscribed in the room, and
sent to the Archbishop of Armagh, by the last ship: £400
more have been since received by our treasurer; and by the
end of the month we expect to receive in all 10,000 Rs.”
The Bishop then goes on to state, that
“What seems of most importance to this place, is the
establishment of a Grammar school. About four years ago I
wrote, or authorised Mr. M. to write, for a master for the
Calcutta High School. Mr. M. and I, when I was at home,
talked over the subject of a master, and he renewed his
enquiries, and found one. Amidst my many new avocations,
the subject had quite escaped me, till I received an
official notice from the High School Committee, that they
did not require a master, and should not receive the one
engaged, nor honour Mr. M’s draft for his passage. At first
I was in trouble, but friends here viewed this refusal
as providential for Madras. The Bishop of Calcutta sent
me 1000 Rs. to pay the passage-money, on the young man’s
arrival in the Juliana. He agreed to remain here, and we
fulfilled all his expectations from Calcutta. On the 1st
inst. the school commenced, near Mr. Tucker’s Chapel, with
thirty-three pupils, and the prospect of not fewer than
100. But salaries of all grades are lower here than in
Calcutta; and instead of eight Rs. for each boy, as there,
we can only charge four Rs. So that we shall have more to
struggle with here. But the work is, I trust, indeed of
God, and will prosper. The new Roman Catholic Bishop and
his Chaplain, had opened a school near where ours is, and
had about forty boys, most of them sons of Protestants, who
will now come to us again.”
The school here referred to, is that now called by the Bishop’s name,
and was in fact, the resuscitation of a school known as the “Parental
Academy,” but which had been closed for nearly two years, in
consequence of the inability of the managing Committee to meet with
a suitable master. On its being merged in the Madras Grammar School,
the former laws of the Academy were remodelled, and a general outline
of a course of instruction prescribed; the whole being accomplished
mainly at the suggestion or by the assistance of the Bishop.
It was also about this time that the attention of Bishop Corrie, was
more particularly occupied by a desire to aid in abating the hardship
which Government imposed on the christian servants of the Company,
both civil and military, by obliging them to attend at the religious
festivals of heathen and Mahommedans; and, in some instances,
by calling upon them to present offerings, and to do homage to
senseless and impure idols. Many had been the representations, to
the authorities in England, of the sinfulness connected with this
direct encouragement of idolatry, and the violence which was thus
done to the consciences and feelings of the public servants of
the Government; not to mention the inconsistency of a compulsory
attendance on an unchristian ceremonial, with that toleration which
Government professed to afford to all their subjects in the East.
Wearied out, as it would appear, by the importunity of the aggrieved
parties, the Court of Directors, in a dispatch to the Indian
Governments early in 1833, ordered, among other things
“That the interference of British functionaries in the
interior management of native temples; in the customs,
habits, and religious proceedings of their priests and
attendants; in the arrangement of their ceremonies, rites,
and festivals; and generally, in the conduct of their
interior economy, shall cease.
“That in all matters relating to their temples, their
worship, their festivals, their religious practices, and
their ceremonial observances, our native subjects be
entirely left to themselves.”
It might have been thought that a dispatch so plain, and direct in
prohibiting any further outrages on the consciences of christians,
would have met with the ready attention of the local Governments
in India; but as regarded Madras, it does not appear that a single
step was taken to carry this positive order into effect. After
submitting, therefore, for three years more to this unaccountable
clinging of Government to Mahommedanism and idolatry, it was resolved
by a numerous body of the clergy, civilians, and military, under the
presidency of Madras, to address the local Government. Accordingly,
a Memorial was drawn up, in which the evils complained of were
enumerated, and the recital of them corroborated by documentary
evidence; and which concluded by respectfully but earnestly praying,
that the instructions of the Court of Directors might be practically
and universally enforced. This document Bishop Corrie was requested
to forward to Government, but in the first instance, he had thought
it better, as a matter of courtesy and good judgment, to submit a
copy of it to the Governor, in his private capacity; and in doing so,
the Bishop pointed out to Sir F. Adam, in what respects the relief
prayed for might, as he thought, be readily conceded. The Governor
was at the time residing on the Nilgherries, but the Bishop’s
courtesy was entirely thrown away, for no notice of any kind was
taken of his communication. In the month of July, therefore, the
Memorial was made public, and signed by about 200 of our countrymen
of all ranks; and on the 6th of August, the Bishop forwarded the
document to the Governor of Madras in Council, accompanied by the
following letter:--
“I have the honour to transmit to your Excellency in
Council, at the request of those who have signed it, a
Memorial, together with the original signatures to it,
enumerating instances wherein those whose duty it is to
engage in them, feel themselves aggrieved by practices
and orders which seem to them contrary to the command of
God; thereby subjecting them to the painful alternative of
violating the dictates of their consciences, or incurring
the displeasure of the Government; and praying, that the
same toleration and exemptions, which have been long
granted to their Mahommedan and heathen fellow subjects,
may be extended to the Christian members of this Presidency.
“It is my duty to state, that I fully concur in every part
of the Memorial, and its prayer: and I earnestly hope, that
it may be thought fitting to concede the full measure of
relief prayed for; and in respect to such part as rests
alone with the Government of India to grant, that your
Excellency in Council will be pleased to transmit the
Memorial to the Right Honorable the Governor General in
Council, with your powerful recommendation in its favour.”
For a length of time this Memorial, like the Bishop’s former
communication, was not honoured by any reply. Certain rumours,
however, were afloat, to the effect, that angry feelings had been
stirred up in the mind of the Governor in Council. And this proved
to be the case: for (that the whole history of this transaction
may be brought together) it may be stated, that early in October,
the Bishop received a letter from the Chief Secretary to the
Government, reproaching him in very unbecoming terms, for not
“using his influence to allay the zeal of overheated minds;” and
informing him that both the Memorial and a copy of that letter had
been forwarded to the Governor-general. A communication like this
could have no other effect throughout India, than to produce in
all who knew the parties concerned, and retained the feelings of
gentlemen, a blush of shame for the Governor in Council, and the
government Secretary. As regarded the insulted prelate, it had long
been a settled conviction in his mind, that to be truly civilized a
man must be truly a christian; his natural disposition, therefore,
disposed him to pass over this uncalled-for rudeness, as being but a
common-place manifestation of that want of delicacy and refinement
which characterises every modification of heathenism. But, holding
as he did an official station in the country, it seemed to him that
silence under such circumstances might be a compromise of the respect
due to his office; and therefore, as soon as the Bishop learnt that
a copy of this letter to him had been sent to Calcutta, he addressed
the following
TO THE RIGHT HON. THE LORD AUCKLAND.
“On my return to this Presidency a few days since, I first
learnt that the Right Hon. the Governor of Madras in
Council, had, together with a Memorial on the subject of
religious toleration, thought good to send to your Lordship
in Council, a copy of a letter dated October 11, addressed
to me, and which I had concluded was intended only for
the information of the Memorialists. In that letter the
Governor has been pleased to admonish me as to the duty
my office imposed upon me, with reference to the said
Memorial. The authority of Government to dictate to me as
to the performance of my duties, I entirely deny. I hold
myself free to act on my own judgment, as to what is my
duty; and differing entirely as I do from the Right Hon.
the Governor of Madras in Council, both as to the propriety
of granting the toleration prayed for by the Memorialists,
and as to the consequence of deferring to grant the relief
sought, I consider myself to have strictly been within the
line of my duty in forwarding the Memorial to Government.
“On this point, however, I need not have troubled your
Lordship.
“My object is to call attention to the fact, that the
Memorial, which I am told I should have used my influence
to suppress, was prepared and in circulation for approval
or correction, at several of the principal stations of this
Presidency, when I arrived at Madras, in the latter end
of October, 1835. Copies had been printed for more ready
circulation, as I afterwards learnt; and in March last,
one of those copies was put into my hands. Observing that
officers were employed on services in which I have never
known Europeans to be employed in the Bengal Presidency, I
took the liberty to forward privately, early in April last,
the copy of the Memorial sent me, to the Right Hon. the
Governor of Madras, then at the Neilgherries, concluding
that he had the power to grant relief to the military;
and would, when he knew the pain the performance of those
duties inflicted, be disposed to take measures to remove
the occasion of complaint. Of this communication no notice
was taken.[181]
“I observe that some of the Calcutta newspapers accuse the
Memorialists of asking for more toleration than they are
willing to grant to others; and similar opinions may be
held in other quarters. I therefore take the liberty, in
the name of all the clerical subscribers to the Memorial,
expressly to deny this; and I am persuaded that I speak
the sentiments of the lay subscribers also on this point.
If the firing a salute on Christmas day be considered a
claiming from the natives a concession in favour of our
religion, let the salute be discontinued; and if there
be any other ceremony of our religion, on which natives
are required to attend (though I know not of any) let
compulsory attendance be forbidden.
“If the Memorialists have expressed themselves strongly
respecting the object of some of the ceremonies in which
they are liable to be called upon to take part, they
express only their own repugnance to be associated in such
ceremonies, without the slightest wish to impose restraint
upon the natives, or to interrupt them in the smallest
degree in their own observances. That Protestants may be
exempted from taking part in proceedings, which imply the
violation of their own peculiar principles, is the only
desire of the Memorialists.
“In the hope that the information now conveyed may reach
your Lordship before the subject of the Memorial is decided
upon in Council, I have the honour &c.”
This letter was dispatched to Calcutta toward the end of November,
and was courteously acknowledged by Lord Auckland; but before the
official reply to the Memorial was made public in Madras, and in
which the conduct of that Government to the Bishop was faintly
reprehended, the Bishop was beyond the reach of further insult.
On Friday, Aug. 26, 1836, Bishop Corrie held his primary Visitation
in the Cathedral at Madras. The sermon on the occasion was preached
by the Bishop’s examining Chaplain, the Rev. J. Tucker, Fellow of
Corpus Christi College, Oxford. The Charge, after some preliminary
notices of what had been effected by those prelates who had
previously held Visitations in Madras, proceeded to touch upon the
subject of caste among the professedly Christian natives. On this
point the Bishop stated it to be his decided opinion, that those who
were engaged in missionary labours should require from all natives
desirous of baptism, an explicit avowal, that they regarded all
for whom Christ died as spiritually equal in Christ. The Bishop
adverted also to the subject of education, and spoke of the necessity
of uniting religious instruction with intellectual improvement. He
strongly recommended catechetical instruction, as a means of great
usefulness. As important auxiliaries to ministerial labours, he
mentioned several Societies with approbation; and suggested with
regard to Visiting Societies, whether paid agency might not be
beneficially employed.
The Bishop then alluded to the prospects of Christianity in India;
and whilst recognizing the good feeling which prompted some persons
to desire that christians of every denomination should unite to
spread the gospel among the heathen, he yet regarded such an union as
impracticable. He noticed, moreover, the subject of admitting persons
into Holy Orders, and expressed it to be his opinion that a competent
degree of learning should be found among the general body of the
clergy. Although there might be circumstances under which a Bishop in
India would have to be content with a lower standard of acquirements
in candidates for the ministry, yet, it was his opinion, that at
the very least a Bishop ought to demand a fair English education, a
thorough knowledge of history, chronology, the prophetical parts of
scripture, and of the evidences by which the Bible is proved to be
the word of God; besides a full acquaintance with the doctrines of
our Church, and a general knowledge of the arguments by which its
polity may be vindicated.
After referring to the age at which the Bishop wished young persons
to be presented for Confirmation, and mentioning some arrangements
and regulations he hoped to establish respecting the celebration of
marriages, the Bishop concluded his Charge by putting his Clergy in
mind of the great importance of self-devotion to the work of their
ministry.
With reference to this meeting of his clergy, the Bishop observes in
a memorandum, dated
“Aug. 30, 1836. On Friday last I held my first Visitation.
Preparing a Charge was a matter of much anxiety; especially
as the Bishop of Calcutta had entered so minutely, in
his Charge of Dec. 1834, into all particulars connected
with ministerial duty, and with the circumstances of this
country. By God’s goodness I accomplished my purpose, and
must leave the result to God. In the evening, the Clergy
dined with me, in number, including some catechists,
twenty. I now desire to consider what may be the proper
objects of my journey to the out-stations. 1st. The
encouragement of the pious, by preaching, conversation,
and joining in religious exercises. 2nd. The examination
of schools, and confirming the young, and exhorting them,
both before and after Confirmation. 3rd. By endeavouring
to set right many points of litigation; and to establish,
if possible, a good understanding between Chaplains and
military Commanders. There is at present much irritation
on that point; and the Government is disposed to act very
arbitrarily towards Chaplains. In all these attempts, may
my sufficiency be of God, and His strength perfected in my
great weakness!”
The day following the date of this memorandum, the Bishop prepared
to leave Madras for the purpose of visiting some of the out-stations.
The places he purposed to visit were Wallajabad, Arnee, Arcott,
Vellore, to Bangalore; thence to Bellary, Hyderabad, Masulipatam,
returning down the coast to the presidency. The following notices of
his visitation were drawn up, after his return to Madras:--
“I left Madras, accompanied by the venerable Archdeacon
Harper, on the evening of August 31st. Our first visit was
to Wallajabad. Every thing appeared well conducted in this
important Institution.[182] The youths, eighty-seven in
number, with the other members of the establishment, were
assembled for Divine service, and the orderly behaviour,
and cheerful appearance of the boys, manifested that Mr.
Hall, the sub-conductor in charge, deserves the good
opinion which has been entertained of him. He deserves also
much credit on account of his attention to the religious
instruction of the boys.
“All that seems wanting is a good school-master, with
leisure to the boys from their respective drills for two
hours each day, (which at present is not allowed) for
receiving instruction in reading, writing, &c. with a small
suitable library, which might be supplied at very little
expense. The good to be effected by this institution has
already begun to appear in the young men already appointed
to Corps. At Vellore we found a set of the Wallajabad
youths attached to the 25th N. I. of whose general good
conduct the adjutant spoke in high terms. Another set was
at Bangalore, who were also well spoken of, and from the
26th N. I. the adjutant writes, since my return to Madras,
‘the sixteen drummers and fifers, all protestants, from the
depôt at Wallajabad, are the most promising youths of the
kind I have ever yet seen.
“At Arnee there is no place of worship for the soldiers
to assemble in--a temporary place erected by subscription
of the officers and privates, had lately been blown down.
A small building erected at the expense of the pious
soldiers, and capable of holding only 150 or 200 persons,
was used for the services connected with the Confirmation.
The Chaplain of Arcot attends alternate Sundays, there
being no house at Arnee in which he can reside. He had
been indefatigable and successful in preparing candidates
for Confirmation, of whom seventy-one were confirmed;
several being rejected as too young, and some because of
unestablished moral habits. Should a regiment be again
stationed here, a suitable though temporary building should
be erected for public worship.
“A Temperance Society of about sixty members exists in H.
M. 41st Regiment.
“At Arcot, the church is small, but in good order. The
interior arrangements are not well done, so that much
room is lost. Thirty-two persons were confirmed, all East
Indians, including a few from Vellore. Here the care of
the Chaplain, as at Arnee, appeared in the intelligence
manifested by the young people of Arcot, beyond those of
Vellore. At Vellore, the whole christian community attended
Divine Service on Tuesday, 6th September. The place used
for Divine service is part of an old palace, which requires
being better fitted up. A school, containing seventy-two
children, including a few natives, is supported by
subscription, raised at the station. At Vellore, is also a
congregation of about 125 natives, including a few families
of European pensioners, who are attended to by a native
Catechist of the Society for the Propagation of the Gospel,
and assemble in a small, but neat chapel, belonging to that
Society.
“A peon should be allowed here, to take care of the
burying-ground, which was in a neglected state.
“At Bangalore, I remained from the 9th to the 20th
September. During that time, I found that the schools
and hospitals of the different Corps, had been regularly
visited by the Chaplains. A Temperance Society is in
existence, containing nearly 200 members. A charity-school
for boys, and another for girls, unconnected with the army,
each containing about twelve scholars, (who are boarded and
clothed also,) are supported by voluntary contributions.
A Friend-in-Need Society is also in operation, in which
relief is provided for sick natives, and money weekly
disbursed in small sums to the needy of that class. The
Chaplains have the superintendance of these institutions,
assisted by a Committee of the resident gentlemen.
“The regular Sunday services are, one at seven, for one of
H. M. regiments, and the Artillery horse and foot with the
Christians connected with the native troops. At eleven,
a service in the barrack of the regiment, for those who
may not have attended in the morning at church--and one
service at eleven in church, and at quarter past six in the
evening for the station generally. The attendance at these
voluntary services is better than at any station in India.
Ninety-eight persons were confirmed, and there were no less
than 104 communicants.
“From the inconvenient structure of a barrack-room, as
well as from the associations connected with it, much of
the benefit of Divine service is lost to the troops in the
barracks. I, therefore, at the desire of several of the
residents, advocated the erection of another[183] place
of worship, in a situation more convenient also for the
Artillery and Dragoons; and received considerable support
towards the attainment of that end. A place should also be
fitted up in the Fort, where many Christians connected with
the arsenal and public offices reside, and where one of the
Chaplains should officiate one evening in the week.
“A congregation of about forty native Christians
assemble in the church at nine on Sunday mornings, and
are ministered to by a catechist of the Society for the
Propagation of the Gospel.
“I remained from 23rd Sep. to Oct. 3rd at Bellary. This
is a large and important field of labour for a clergyman,
but there has been no Chaplain here for about three
years past; and one consequence appeared in the smaller
number of candidates, compared with the population, for
Confirmation. Of the fifty who were confirmed, about one
half were unconnected with the army. Beside the regimental
school, which is well conducted, a charity school of about
forty children is supported by voluntary contributions
at the station, and a Society is in operation for the
relief of poor and sick natives. About 150 rupees a month
are expended in this way. Of the soldiers of H. M. 55th,
I found a few in communion with the missionaries of the
London Missionary Society at Bellary, and about fifteen
or twenty in connection with the Wesleyan Methodists.
Sixty-four persons attended the communion on Sunday,
October 2nd, of whom a considerable number were from the
private soldiers.
“Since my visit to Bellary, I learn that an officer of
the Brigadier General’s Staff, reads prayers and a sermon
in church on Sunday mornings, and that the attendance is
considerable. The church at this station needs enlarging;
and contributions in aid of the Church-building Fund were
set on foot to assist in meeting the necessary outlay. The
presence of a Chaplain is greatly desired by the residents,
and Ghooty and Cuddapah in this district, should be visited
by him.
“I remained at Hyderabad and stations dependent on it,
from Oct. 8 to the 25th. Beside the regimental school
at Secunderabad, a station school is maintained by
subscription, in which about forty boys, of whom seven
are entirely maintained by the charity, are educated in
English, Teloogoo, and Hindoostanee--also a large class of
Teloogoo boys, and a few Tamil boys.
“At Bolaram, in a school, about fifty boys, Christians,
Mahommedans, and Hindoos, are instructed in English, and
nearly an equal number in Teloogoo; the expences of which
are supplied partly by subscription, but chiefly by the
Nizam’s Government. An English school of about twenty boys
is maintained at the Residency. The Scriptures, in their
respective languages, are read in all the classes.
“There are two services in church at Secunderabad on
Sundays. The church here, as at Bellary, is far too small
for the European congregation. A subscription in aid of the
Church-building Fund was commenced here. A congregation of
native Christians also assemble in the church on Sundays at
9 A. M.: a native Catechist reads prayers, and a prepared
sermon, in Tamil. This congregation consists of about
ninety members.
“A Society for the relief of poor natives is also in
operation here. About forty sick are usually entertained at
a time till they get well; and, in all, about 150 rupees
a month, expended on the indigent natives. On Wednesday,
the 16th October, 141 natives, including 16 native
Christians, were confirmed; and, on the following Sunday,
110 communicants attended at the Lord’s Table.
“At this station, the services of a second Chaplain are
greatly required. Besides one of H. M. regiments, two
companies of Artillery, and the European details of a
regiment of Cavalry, and of four regiments of Native
Infantry, with their schools and hospitals, are to be
attended to. In addition to which, the Christians connected
with the Residency, and some engaged in mercantile pursuits
on the one hand, and Bolaram with its 180 Christians, all
Protestants, except one family, on the other hand, should
be visited on alternate Sundays.
“Jaulna, also within this district, is a large station, and
should have a Chaplain appointed to it as soon as possible.
“At Masulipatam I remained from Oct. 26 till Nov. 8th.
Here, as at Bellary, there has been no resident Chaplain
for several years. The school in the Pettah, founded by Dr.
Roy, is at a stand; and no means of education are supplied
in the Fort, but by a very aged and nearly superannuated
pensioned sergeant. Prayers are read, and a sermon once on
Sundays, in the Fort Church by the Fort adjutant, and in
the Pettah chapel by a Civil servant.
“The most urgent desire was expressed here, as at Bellary,
by the principal residents, for a resident Chaplain.
“On Friday, 4th of November, forty young persons were
confirmed, and on the 6th, upwards of forty attended the
Sacrament. A Chaplain is much needed here, not only on
account of the number of Protestants at the Station, but
also on account of the several out-stations in this, and
neighbouring districts.
“Passed Sunday, the 13th of November, at Nellore. About
sixty persons attended Divine Service in the Court House,
of whom fourteen remained to receive the Sacrament.
Returned to Madras on November 15th.
“The number of persons confirmed by me at the different
stations, amounts to 430; and since my return to Madras,
I have confirmed in the Cathedral 139,[184] and at the
Poonamalee 48, almost all of the newly-arrived recruits,
making a total of 617; of whom not above twenty were native
Christians. The remainder Europeans, or descendants of
Europeans.
“Archdeacon Harper rendered me the most efficient
assistance during my visitation, in inspecting the
Registers, and enquiring into the state of the Churches
and burial-grounds at the different Stations, as well as
inspecting schools, and visiting the sick in hospital. At
Bellary and Masulipatam, the labours of the Archdeacon were
very heavy in examining the candidates for Confirmation,
and baptizing many children, and attending several
marriages. Without his aid, my Visitation, imperfect as
this my first essay may have been, would have been far more
defective.
“I have to acknowledge the most ready and obliging
attentions of all the Authorities, both civil and military,
with whom my duties brought me into connection.
“In general, I found at each station a considerable
prevalence of true religious feeling and practice,
especially among the soldiers of His Majesty’s regiments,
and the Artillery. Temperance Societies are found to be
greatly aiding towards the moral improvement of the army;
and though from human infirmity the pledge is too often
broken, yet many examples of improvement of character, and
benefit to health, appear connected with these Societies,
and the general good of society is forwarded by them.
“A farther proof of the prevalence of Christian principles,
is the existence of associations for the relief of the
native poor, connected with the several stations. I should
have noticed in its proper place an association of this
kind at Masulipatam also. I have known considerable sums
contributed at different stations, for the relief of native
poor on particular emergencies; but this permanent care
for the native poor, is a manifest improvement in European
society.
“These associations have in every case I am acquainted
with, arisen under the care of a Clergyman, and supply
evidence of the benefit that might arise to the country
generally, were the Ecclesiastical Establishment properly
kept up.
“The deficiency in the number of Chaplains is greatly
felt, and deeply to be lamented. Not only are several
large stations without the means of grace, but smaller
stations are left without occasional visits of Chaplains,
and whole provinces without any appearance of regard by the
Government for their spiritual and eternal good. I would
earnestly request[185] the attention of the Honourable
Court of Directors to this most important subject.
“Sixteen Chaplains only are at their posts, and two are
sick (the Reverend Messrs. Cubitt and Græme.) Besides
the stations now supplied, and those I have enumerated
as calling for Chaplains, formerly there was a Chaplain
at each of the following stations, Poonamatee, Chittoor,
Vellore, Tellicherry, and Palamcottah. The circumstances of
most of these stations are somewhat altered; but connected
with each of them are other stations, which were visited
occasionally by the Chaplains, nearly all of which are now
without the ordinances of religion.”
Besides the information which these notices convey respecting the
Bishop’s proceedings on his Visitation, many additional particulars
of a more private nature are contained in his correspondence with his
wife and relatives. In several of his letters, he complains of having
had to undergo excessive fatigue, and from Secunderabad writes to
Mrs. Corrie:--
“I am desired by Dr. Meikle to ‘keep quiet’ for a day or
two. He says, I have been over-exerting myself, whilst my
feeling is that I do nothing to purpose. May God glorify
Himself in His very poor servant!”
The fact was, that in travelling by _dawk_ from the banks of the
Kistoor to Hyderabad, the journey was performed chiefly in the night,
and the Bishop’s rest was consequently disturbed at almost every
stage, by natives of rank, who came to pay their respects to him.
When entreated by the Archdeacon to spare himself, by declining these
civilities, the Bishop’s usual reply was, “When these good people
put themselves to so much inconvenience on my account, how can I
do less than get out of my palankeen, and exchange a kind word with
them?” In a letter, however, which the Bishop on his return to Madras
wrote to Mr. Sherer, he observes, “I must not, if spared, make again
so hurried a journey. Time is doing its work with me.” Yet very soon
after this, all thought of his own health was absorbed in his anxiety
respecting that of his wife, who had become so enfeebled as to render
it necessary that a sea-voyage should be attempted, as the only human
means likely to save her life. But before arrangements could be made
for carrying this object into effect, she became suddenly worse; and
after two or three days of suffering, died on the 21st of December
1836, in the hope of eternal life through our Lord Jesus Christ.
The Bishop drew up, and printed for private circulation, a short
account of his wife’s last illness. There are contained in that
account, passages of much interest, but which cannot here be
transcribed: the substance of all is contained in a single sentence
of a memorandum, penned by the surviving mourner himself, dated
“Dec. 24, 1836. When the likelihood of her departure began
to be manifest, the Saviour alone was her only ground of
hope towards God, and that hope sustained her in peace,
though there was nothing of triumph.”
As regarded his own feelings in connection with this heavy domestic
trial, the Bishop adds:--
“My feelings of loneliness are indescribable. All before me
appears blank; I seem cut off from all earthly good. All
this I feel I deserve at the hand of God. He might justly
have cast me into the blackness of darkness for ever.
Just, therefore, art thou, O Lord, in this dispensation
which has laid me so low. Teach me, O Lord, to seek
spiritual improvement in it, and let it prove to me ‘loving
correction!’”
With reference to this mournful event, the Bishop also observes in
the last letter which he lived to address
TO HIS BROTHER.
“You cannot understand the change it [his wife’s death] has
wrought in every circumstance of my life; and how at every
turn a sense of loss is forced upon me. Yet you have felt
an aching void on the death of our own parents and near
connections, and can judge of the intensity of pain I at
times experience. I will not dwell longer on the subject. I
have everything which Christian faith and hope can supply,
as to the gain my wife has entered upon, but my own sense
of loss prevents, as yet, the consolation I might otherwise
possess.”
The necessary occupations, however, connected with his official
duties, tended, in some measure, to lessen the Bishop’s keen sense of
his bereavement. Among those duties, not the least engrossing, was an
Ordination of which he had given notice, previously to Mrs. Corrie’s
decease. The Ordination took place on Sunday the 8th of January
1837. The candidates who presented themselves for Holy Orders were
missionaries about to be employed by the Society for the Propagation
of the Gospel--three for Deacon’s Orders and three for Priest’s.
Respecting these candidates the Bishop remarks, in the letter just
quoted, “both Mr. Tucker and the Archdeacon were well satisfied with
their attainments, as they have just cause to be with their piety.”
The Bishop himself preached the Ordination Sermon, from Ephes. iv.
11, 12; and took occasion thence to point out the existence of the
ministry, as a distinctly-instituted Office in the Church of God
throughout all time; explaining, also, the object and end of that
Office, and the solemn responsibility attached to it.
It is stated by one who was present on the occasion, that the Sermon
was “marked by lucid simplicity, pathos, fervour, and power; mingled
with kindly feelings toward other bodies of professing Christians.”
And as the opportunity for witnessing the admission, at one time,
of so many persons into the Christian ministry, had never before
occurred in southern India, the Cathedral was crowded throughout all
its usual accommodations.
During this month, also, the attention of the Bishop was a good
deal occupied with the subject of a new Church for _St. Thomè_. In
the preceding June he had addressed a letter to the Society for
promoting Christian Knowledge, stating that
“At _St. Thomè_, the original European settlement in
this place, is an immense population of all classes;
Hindoos, Mahommedans, Portuguese Christians, and very
many East Indians baptised in the Established Church,
and many connected with the Vepery congregation, distant
four or five miles. Bishop Turner, when here, supplied
money to purchase a piece of ground on which to erect a
place of worship: the purchase was made and the ground
lies waste. No further attempt has been made towards
providing Christian instruction for those hundreds who are
professedly of our communion.”
He undertook, therefore, to ask the aid of the Society
above-mentioned, toward building a Church for this
spiritually-destitute population; and was so sanguine of the success
of his application, that toward the end of January, he visited
_St. Thomè_, attended by the Archdeacon and the Rev. W. Taylor,
for the purpose of surveying the ground and examining localities.
He afterwards requested Mr. Taylor to prepare the heading of a
subscription-paper, the first name appended to which the Bishop
purposed to be that of “A Friend,” with a subscription of 1000
rupees; that “Friend” having placed a considerable sum at the
Bishop’s disposal. Meanwhile, the Society in England entered most
readily into his views, contributing from their funds all the sum he
stated to be required: but intelligence of that liberality was not
destined to gladden his spirit, for his earthly career was now fast
drawing to a close.
The Bishop, as has been observed, had complained of great fatigue
and exhaustion, when on his Visitation; but it appears that when at
Hyderabad, in October 1836, he had suffered also from a pain in the
head, which came on suddenly, and was so acute as to oblige him to
have recourse to medical advice. From that time this pain never left
him; and the constant and peculiar manner in which it affected him,
was only not much noticed because he attributed it all to the anxiety
of mind he had gone through, on account of his wife. During several
weeks, however, the Bishop had been frequently observed to make it a
matter of supplication at family-prayer, that himself and household
“might be prepared for any sudden or unexpected events which might
await them; and might be, moreover, enabled to bear all in a holy
temper of mind.” Nor did his petitions prove to be unseasonable: for
on Tuesday, January 31st, when on his way to the Fort, in company
with the Archdeacon, for the purpose of attending there a meeting
of the Committee of the Society for propagating the Gospel, he was
seized with an unusual giddiness, which prevented him from reading
a paper he had in hand. On reaching the vestry of the Fort church,
he suffered very much from pain in the head, and sickness, and was
altogether so ill that the Archdeacon (who scarcely ever afterwards
left him) had him conveyed home, and medical aid sent for. After
leeches had been applied to the head, the Bishop seemed to recover a
little from the state of stupor in which he was found to be on first
reaching his house; but, except at intervals, he was only partially
conscious throughout the four remaining days of his life. When,
however, he seemed to revive somewhat, he manifested great pleasure
at having passages of scripture read to him. And even on Saturday
Feb. 4th, (the day before he died) when sight and consciousness were
well nigh gone, he yet indicated his cordial assent to different
texts of Scripture which his daughter repeated to him. More
particularly when she read Isaiah xii. “I will say, O Lord, I will
praise thee,” &c. he asked her to recite Cowper’s paraphrase:
I will praise Thee every day
Now thine anger’s turned away;
Comfortable thoughts arise
From the bleeding sacrifice.
Here, in the fair gospel-field,
Wells of free salvation yield,
Streams of life, a plenteous store,
And my soul shall thirst no more.
Jesus is become at length
My salvation and my strength;
And his praises shall prolong,
While I live, my pleasant song.
Praise ye, then, his glorious name
Publish his exalted fame!
Still is work your praise exceeds
Excellent are all his deeds.
Raise again the joyful sound
Let the nations roll it round!
Zion shout, for this is He,
God the Saviour dwells in thee:
and himself repeated “From the bleeding sacrifice.” To the text
“Behold the Lamb of God;” &c. he answered “Yes;” and on her adding
“Him hath God exalted to be a Prince and a Saviour;” the Bishop
remarked, “A Prince and a Saviour on _all_ occasions.” At another
time when his daughter read, “I am the resurrection and the life;”
&c. he asked, “Believest thou this?” Then when 1 John iii. 2, had
been suggested to him, the dying prelate repeated several times “We
shall see Him as He is.” The last Scripture of which he seemed to be
conscious, was Rev. v. 13. “Blessing, and honour, and glory, &c., be
unto the Lamb for ever and ever;” and in this spirit of praise and
thanksgiving he appears to have passed into eternity, for his last
words were, “For ever,”--“For ever.” And so this servant of Christ
entered into rest on the morning of Sunday, Feb. 5, 1837, in the 59th
year of his age.
The _post-mortem_ examination of the body exhibited a solid
_coagulum_ of blood, of the size of a turkey’s egg, situate on
the right side of the brain, in its substance. The situation and
appearance of the _coagulum_, when taken in connexion with the
circumstance that the Bishop always felt the pain in the same
spot, led the medical men to conclude that the disease was of some
standing: that it originated, in fact, in the fatigue and anxiety
connected with his Visitation.
The remains of Bishop Corrie were interred in the Cathedral
burial-ground, on the evening of the day of his death. The funeral
procession was led by the scholars of the Madras Grammar School, of
which the Bishop was Patron, and which had been so much indebted to
his fostering care. Then followed Gericke’s scholars, and the pupils
of the Vepery School; and these were succeeded by a train of Native
Catechists. After them, and immediately preceding the coffin, came
the Archdeacon and Clergy. The pall was borne by six gentlemen of
rank; and the Governor of the Presidency followed as Chief Mourner,
supported by the Chief Justice, and the Commander-in-Chief. The
Bishop was deposited by the side of Mrs. Corrie, and within a few
feet of the spot where, six weeks before, he had stood a widowed
mourner over his wife’s remains.
On Monday, 6th February, the Governor in Council issued an Order
expressive of his sense of “the respect which the unaffected piety,
benevolence and exemplary life” of the deceased Prelate “had
universally inspired.” This order appeared in the Government Gazette
on the 7th February;[186] and, on the following day, a public
meeting, at which the Governor presided, was held in the College
Hall, for the purpose of considering the most appropriate mode of
expressing the feelings with which the late Bishop was regarded by
the inhabitants of the Presidency. This meeting resolved to set on
foot a subscription, in order to raise funds for erecting a monument
in the Cathedral to the Bishop’s memory: and it was further agreed
that any surplus of the funds raised for the monument should be
devoted to the founding of scholarships at the Grammar School, to
be called “Corrie Scholarships.”[187] The Committee of the Madras
Grammar School now resolved also, that their Institution should in
future be designated “Bishop Corrie’s Grammar School.”--Funds having
accordingly been raised sufficient for the purposes specified, a
monument was executed by the skill and good taste of Mr. Henry
Weekes, which is now in the Cathedral of Madras.
Nor were the Calcutta friends of the deceased Bishop backward
to testify their regard for his worth. For at a public meeting,
which was held on the 16th March, in the Town Hall, Bishop Wilson
being in the chair, it was resolved to solicit subscriptions for
the purpose of erecting marble slabs, both in the old Church and
in the Cathedral, to the memory of the deceased Prelate; and for
the purchase of a Portrait of him. It was, moreover, resolved to
appropriate any surplus funds derived from such subscriptions, to the
founding of scholarships in the Calcutta High School, to be called
“Bishop Corrie’s Scholarships.”[188] And all these tokens of respect
were in due time effected.
In Ceylon, also, a general meeting was called at the King’s house,
Colombo, by His Excellency the Governor, at which, subscriptions were
entered into for the purpose of erecting a monument to the Bishop’s
memory in St. Peter’s Church, Colombo, and for founding scholarships,
which should bear his name, in the Grammar School at Madras. Both
which objects were accomplished.[189]
Thus terminated the earthly labours of the first Bishop of Madras,
after a brief but not unimportant episcopate, if a judgment may be
formed from the amount of good effected, from the general gloom which
the Bishop’s decease cast over the whole Presidency, and the respect
with which his memory was cherished. To those who were intimately
acquainted with Bishop Corrie, it will not excite surprise that his
death should have called forth all the public manifestations of
sorrow and respect, which have here been recited. For after making
every abatement for that human sinfulness and infirmity from which he
was not exempt, there still remained to him more than an ordinary
share of natural kindness of heart, benevolence of disposition, and
warmth of affection; so that he could not but be generally beloved.
Nor will the reader of these pages be disposed to question that
Bishop Corrie will long be remembered in India, as the man of God,
through whose instrumentality originated much of the moral good
which, since his time, has been slowly spreading itself over that
land of darkness and superstition.[190] But chiefly, it is believed,
will his name he held in honour throughout our Eastern Empire, as
one of that small band of heroic spirits who, in self-devotion to
Christ and zeal for the extension of the Redeemer’s kingdom, manfully
struggled against difficulties and discouragements of which we can
form but an inadequate estimate:--who never suffered themselves to
doubt but that the cause they had by grace espoused would still go
on and prosper, until “at the name of Jesus every knee should bow,
and every tongue confess that He is Lord, unto the glory of God the
Father.”
[180] The meeting was held in the College Hall, at Madras,
on the 6th of June.
[181] The following was the communication here mentioned:
“The accompanying [Memorial] was brought to me a
few days since with a request that I would join in
a representation to Government on the subject of
its contents. I have always abstained from taking
part in such representations, being aware that
Government may have good reasons for measures,
which the public cannot be acquainted with; and, in
respect of interference with Pagodas, &c., I have
the fullest confidence that Government will pursue
the course which appears wise and proper. But with
reference to the Christian military servants of the
State, who are occasionally compelled to do honour
to the superstitions of the country, I am persuaded
you will not take amiss my bringing the case to
your notice. I have marked the statements in the
printed paper which seem to require relief, with
the instances cited in the Appendix, assured that
your own benevolent regard for the feelings of the
Christian soldiery will bring them all the relief
that is desirable.”
[182] A school for country-born children, who received a
Christian education, and became fifers, &c. to the
Company’s Native troops. The school was afterwards
removed to Arcot.
[183] About 1000 rupees were, in consequence, collected
toward another building; but it does not appear that
since the Bishop’s time any Church has been erected
there.
[184] The Confirmation in the Cathedral was held on
Wednesday, Nov. 30, 1836.
[185] It is satisfactory to know that this request has
been attended to.
[186] See Appendix I.
[187] See Appendix II.
[188] See Appendix III.
[189] See Appendix IV.
[190] See Appendix V.
CORRIGENDA.
Page 39 line 21, for enable, _read_ unable.
-- 48 -- 5, at Chunar--at Berhampore, _read_ to Chunar--
to Berhampore.
-- 59 -- 33, for Scirptures, _read_ Scriptures.
-- 149 note, -- Jounarain, -- Joy Narain.
-- 176 -- -- Tumna, -- Jumna.
-- 298 line 15, -- point, -- points.
-- 304 -- 21, -- exeeeding, -- exceeding.
-- 311 -- 32, -- Narian, -- Narain.
-- 519 -- 2, -- Culcutta, -- Calcutta.
APPENDIX.
I.
The following notice appeared in the Government Gazette of Feb. 7th,
1837:--
“With feelings of unfeigned sorrow, the Right Honorable the Governor
in Council, records the demise of the Right Rev. the Lord Bishop of
Madras. The Venerable Prelate expired at half past three o’clock, on
the morning of Sunday last. As a tribute of respect to his memory,
the flag of the garrison was hoisted half-staff-high during the day,
and on the funeral procession leaving his Lordship’s late residence,
fifty-nine minute guns, corresponding with the age of the deceased,
were fired from the Fort battery.
“His Lordship’s remains were attended to the grave by the Right
Honorable the Governor, the Judges of the Supreme Court, His
Excellency the Commander-in-chief, the members of Council, all the
principal civil and military functionaries at the Presidency, and
an immense concourse of all classes of the community; desirous of
manifesting the feeling of respect which the unaffected piety,
benevolence and exemplary conduct of the Bishop, had universally
inspired.
“Published by order of the Right Honourable the Governor in Council.
“(Signed) H. Chamier, Chief Secretary.”
II.
On Wednesday evening, Feb. 8th, 1837, a public meeting was held at
the College, for the purpose of considering the fittest mode of
testifying the regard and respect entertained for the character of
the late Bishop Corrie.
The Right Honourable the Governor in the chair. The following
resolutions were proposed and carried unanimously:--
1st. That a subscription be entered into for the purpose
of erecting a monument in the Cathedral at Madras to the
memory of the Right Rev. the late Lord Bishop of the
Diocese.
Proposed by Sir F. Adam.
Seconded by Sir. R. Comyn.
2nd. That after setting aside a sum sufficient to defray
the expences of the monument, the residue form a fund
for the endowment of scholarships, to be called, “Bishop
Corrie’s scholarships,” in Bishop Corrie’s Grammar school.
Proposed by Sir P. Maitland.
Seconded by Mr. Sullivan.
3rd. That a Committee be formed for the purpose of carrying
the above resolutions into effect, and that it be composed
of the following gentlemen: Sir P. Maitland, Mr. Sullivan,
the Archdeacon, and Col. Cadell.
Proposed by Sir E. Gambier.
Seconded by
4th. That Messrs. Arbuthnot and Co. be requested to
undertake the office of Treasurers.
Proposed by the Archdeacon.
Seconded by Captain Dalrymple.
5th. Thanks to the Chairman (for his kindness in taking the
chair and for his able conduct in it) having been proposed
by Brigadier General Doveton, and seconded by Colonel
Waugh, the meeting was dissolved.
III.
At a public Meeting of the friends of the late Bishop of
Madras, held at the Town Hall, [Calcutta] on March 16, 1837. It
was resolved,
1st. That this Meeting has heard with the deepest regret of
the demise of the Bishop of Madras, and consider it a duty
which they owe to the Church of which he was so distinguished a
member, to raise some token of regard to his character at this
Presidency, which was the scene of his arduous labours, and his
preeminent example for almost thirty years.
2nd. That Subscriptions be solicited for the purpose of
erecting a Marble Slab in the Old Church, near those of his
revered friends Brown, Martyn and Thomason, and a similar one in
the Cathedral; and for painting a likeness of the late Bishop,
to be hung up in the Old Church Rooms.
3rd. That the surplus which may remain after defraying the
expenses of the Monuments and the Portrait, be appropriated
for the purpose of endowing Scholarships in the Calcutta High
School, to be called “Bishop Corrie’s Scholarships,” and
that especial regard be had in the nomination, to eventual
preparation for Missionary labour.
4th. That a Committee be formed of the following Gentlemen,
to see these objects carried into effect, viz. to nominate the
Trustees for the above purposes.
The Venerable Archdeacon Dealtry,
Rev. H. Fisher,
H. M. Pigou, Esq.
Major G. Hutchinson,
John Dougal, Esq.
A. Beattie, Esq.
C. W. Brietzcke, Esq.
Rev. R. B. Boswell, Secretary.
5th. That Messrs. Gisborne and Co. be appointed Treasurers,
and those who are friendly to the above design, be requested
to forward their Subscriptions to those Gentlemen as early as
possible.
Resolution of Committee on 6th April, 1837.
The Committee, understanding that an excellent likeness of the late
Bishop is in the possession of his friends in England,
Resolved that the Secretary be authorised to write to the Rev. George
Corrie, of Catharine Hall, Cambridge, and request him to obtain a
copy of this likeness, executed in the best possible way, and to have
the same suitably framed and transmitted to India with as little
delay as possible.
IV.
At a General Meeting held at the King’s house, Colombo, on March
the 3rd, and again by adjournment on March the 7th, called by His
Excellency the Right Honourable Sir R. W. Horton, Governor of Ceylon,
who presided; it was resolved,
1st. On the motion of the Rev. B. Bailey, seconded by C. E.
Layard, Esq.
That this Meeting cordially approves the objects
contemplated by the Madras Meeting as recorded in their
first two Resolutions. (See above p. 632.)
2nd. On the motion of J. Steuart, Esq., seconded by the Rev.
Joseph Marsh.
That the following gentlemen form a Committee, to
correspond with the Madras Committee, viz.
The Honourable Mr. Serjeant ROUGH, Chief Justice.
The Rev. B. BAILEY, SENIOR Colonial Chaplain.
The Rev. J. H. DE SARAM.
C. E. LAYARD, Esq.
and that the Rev. JOSEPH BAILEY, be Treasurer and Secretary.
3rd. On the motion of C. E. Layard, Esq., seconded by the
Rev. J. Bailey.
That a plain marble Tablet to the Memory of the Right
Rev. DANIEL CORRIE, LL.D. Late Bishop of Madras and
Ceylon, be placed in St. Peter’s Church, Colombo, at an
expense not exceeding thirty pounds; and that the balance
of the subscriptions raised in Ceylon, in excess of such
sum, be transmitted to the Madras Committee.
4th. On the motion of the Rev. J. H. De Saram, seconded
by the Rev. J. Marsh.
That the Secretary be requested to correspond with the
Reverend the Clergy at the out-stations of Galle, Kandy,
Trincomalee, and Jaffna, on the objects of this Meeting.
5th. On the motion of the Rev. B. Bailey, seconded by C.
E. Layard, Esq.
That the thanks of the Meeting be given to His Excellency
the Governor, for the information he has just given,
[respecting the proceedings in 1825, connected with
the founding of a Singhalese Scholarship in Bishop’s
College, Calcutta] and that he be requested to transmit
any further information he may obtain on the subject, to
the members of the Committee, for the regulation of their
proceedings with respect to CORRIE’S Scholarships.
6th. On the motion of J. Steuart, Esq., seconded by C. E.
Layard, Esq.
That the thanks of this Meeting be given to His
Excellency the Governor, for the interest he has taken
in the general objects of this Meeting, and for his able
conduct in the chair.
V.
The preceding pages bear sufficient testimony to the zeal and
activity of Bishop Corrie, in forwarding every plan for securing
a Christian education to the youth of India. But it is well
known among the deceased Prelate’s friends, that he was in the
habit of translating and compiling school-books for the use of
such Hindoostanee schools as more immediately came under his own
superintendance. It is a matter of regret that the many enquiries
which the Editors of these Memoirs have made, with a view to
obtaining a definite list of the books in question, have been but
partially successful. It may, however, be mentioned that besides
translating into Hindoostanee, Sellon’s Abridgment of Scripture,
Watts’ Catechism, The Assembly’s Shorter Catechism, portions of
Milner’s Church History, &c., the Bishop drew up in English, “A
general Outline of Ancient History,” for the use of the Hindoostanee
youth. A third Edition of this “Outline” was going through the press
at the time of the Bishop’s death; and other Editions have since
then been printed. Among his papers was found, also, a manuscript
translation into Hindoostanee of a brief Church History, by the Rev.
E. Sims, entitled “Christian Records.”
THE END.
LEONARD SEELEY, THAMES DITTON, SURREY.
Transcriber’s Note:
Words may have inconsistent hyphenation in the text. Obsolete and
alternative spellings were left unchanged. Typographical errors noted
in the Corrigenda were not corrected in the referenced text. Other
misspelled words were corrected.
Words and phrases in italics are surrounded by underscores, _like
this_. Footnotes were renumbered sequentially and were moved to
the end of the chapter. Obvious printing errors, such as partially
printed or missing letters and punctuation, were corrected.
Extraneous punctuation was deleted. Duplicate letters at line endings
were removed.
The following were changed:
changed “56” to “65” in the Table of Contents.
added “to” ... be so good as to order it ...
added “of” ... on this side of India.
changed “not” to “than” ... not less than ...
added “to” ... reduce the present number of Chaplains to seven ...
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