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ventured some thirty years ago to have anticipated, and, I think, fully equivalent (humanly speaking) to the means used, when we consider the handful of men who have gone forth as the champions of the cross against the hosts of the mighty in that land of caste and prejudice. When I first visited Calcutta, native female schools had not fully been established, and those for boys were very few and badly conducted. When I say native female schools were not fully established, I must not fail to mention that a society of ladies was then formed for the establishment of such schools, and I believe more than one did exist; and as I have very frequently heard the meed of praise bestowed on parties who certainly are not entitled to the smallest share as it regards the originating of female native schools, I shall avail myself of this medium for correcting those misstatements which have gone abroad; and at the same time can but express my astonishment at the want of candour in several recent publications on that point, and others connected with the exertions of Missionaries out of the pale of the Establishment; neither is this want of candour a recent fault only. The memoirs of that excellent man, Henry Martyn, whose memory will ever be dear to the friends of the cause of Missions, lamentably manifest the same total want of candour and catholicity. We are told of the Pagan temple on the premises of the Rev. D. Brown, at Serampore, in which the pious Martyn spent so many hallowed hours; but his companions in those devotional exercises within its walls are studiously kept out of sight—and who were they? Chaplains of the Honourable Company? No; but Baptist Missionaries; with them he communed in spirit and truth: nor was he ashamed to own they were amongst his dearest friends, or to call them brethren. In the journal of Bishop Heber, the mention of every thing “ sectarian” is studiously avoided, except a slight notice of the Serampore Missionaries, and Mr. Leslie, of Monghyr; the latter evidently introduced to make way for a false accusation against John Chamberlain, which had been retailed to the worthy Bishop by some enemy to the cause of evangelical truth, of whom hundreds are to be found amongst the dependents on the Company's treasury. What end this concealment of facts, or contempt of fellow labourers in the vineyard of the great Lord, is designed to answer, I cannot conceive. No person can deny, (who is conversant with India,) that the Missionaries have, by the blessing of Almighty God, done great things towards the establishment of Christianity, inasmuch as hundreds of the natives, comprising many rich and influential Brahmins amongst the Hindoos, and Monshees amongst the Mussulmans, have voluntarily renounced their religions, and embraced Christianity. These men could not have been influenced by interested motives, as their families and prospects have alike been sacrificed, and consequently the Christian religion has obtained a signal triumph ; their conduct also having operated as a powerful stimulus on the minds of the people generally to follow their example; and I believe I speak correctly, when I say, that by the unremitting labours of Missionaries, more has been done towards the progress of the Gospel in India, than by the efforts of any other persons, from the first establishment of the Honourable Company to the present moment. Still, at the same time, I would not detract from the merit due to a Brown, Buchanan, Martyn, Corrie, Thomason, and many others--men of God, who have been, and still are, an honour to the Establishment; only let others be considered as aiding in the great work, although not clothed in exactly the same garb. But to return: Mrs. Wilson has often received the credit of establishing female schools for natives: this she is not entitled to, as they were in full operation when she arrived. The state of the case is this: the idea originated with some young ladies, under the tuition of the Baptist Missionaries' wives, in the Circular Road; and what was designated the “ Calcutta Fenale Juvenile Society, for the Education of Native Females," was instituted there. I was present at their second anniversary, which was holden in the school-room at Mrs. Lawson's, on the 14th Dec. 1821. This meeting was a very interesting one, as it was the first time the practicability of establishing female native schools could be spoken of with any degree of certainty. I seconded the first resolution, of which I have a copy: it was this « That the Report be received, and with a view to demonstrate the practicability of native female education in India, and to encourage to more general exertion in attempting it, that it be printed under the direction of the Committee.” Neither were the operations and success of this little Society unknown to the members of the Establishment, as the last resolution was moved by the much esteemed Rev. Mr. (now Archdeacon) Corrie.' pp. 49–53.
Among the miscellaneous observations occur some interesting illustrations of Scripture allusions. We select a few specimens.
« The practice which prevails of waiting at the gate till the owner of the house comes out, forcibly reminded me of Prov. viii. 34. “ Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors;" and of Luke xvi. 20. “ And there was a certain beggar, named Lazarus, which was laid at his gate, full of sores.” Sometimes, as I came out at the gates, written petitions would be thrust into my palanqueen; and at other times, suppliants would make the most abject prostrations, in order to gain the fulfilment of their wishes. Many of these petitions prayed for my interest to be exerted for procuring situations for the applicants; others for admission of the petitioners, or their relatives, into the school, in which the native youth were instructed in the English language; and many for pecuniary relief. p. 113.
I would here mention a circumstance as illustrative of 1 Kings xviii. 46. " And the hand of the Lord was on Elijah : and he girded up his loins, and ran before Ahab to the entrance of Jezreel.”
It is a well known fact, that, if the natives of India have any oba ject of gain in view, they will spare no mark of respect towards the person by whose instrumentality they hope to obtain it.
· Thus, on the dismissal from office of the Jemadar of a Thannah (gaol), in a village a few miles distant from the place where I resided, a very respectable native waited upon me and solicited my recommendation to the magistrate of the district, as a fit person to fill the vacant situation. Knowing him to be greatly superior in many respects to the generality of the natives, I promised that, when I had an interview with the magistrate, which would be in a few days, I would speak a word in his behalf. In the mean while, having occasion to pass through the village, I was much surprised at beholding him, the moment he recognized me, tighten his cummerbund (or gird up his loins) and proceed to run before my palanqueen. I said nothing until we had cleared the village, thinking that he would then return; but as he still continued to run before me, I called to the bearers to stop the palanqueen, and entreated him to go back.. This he positively refused to do, saying, nothing should prevent his paying this mark of respect, at the same time overwhelming me with the most extravagant compliments, and in this manner he preceded me the whole distance, about four miles, until we arrived at the gates of my compound, when, with a profound salam, he took leave and returned.
. In this manner I consider that Elijah, although he detested the crimes of Ahab, was desirous of paying him all that respect which his exalted station as king of Israel demanded; thus affording a practical comment on the apostolic precept, “ Honour the king.” By this means the prophet shewed his deep humility in not assuming to himself any glory because of the mighty works which God had performed by him ; and at the same time evinced his entire dependence on the protecting hand of God, by thus accompanying the king to the very place where his greatest enemies, Jezebel and her prophets, dwelt.
• The same man afforded me an illustration of Genesis xxiv. 9. “ And the servant put his hand under the thigh of Abraham his master, and sware to him concerning that matter."
• On having communicated to him at a subsequent period his appointment to the situation, and exhorted him to fill it with fidelity, so that I might not be blamed for having recommended him, he dropped on one knee, and laying hold of my knee with one hand, and placing the other at the back of the thigh, he solemnly vowed to be faithful in the discharge of his duties, and professed entire submission to myself.' pp. 116, 17.
..... Those gardens on our right are kept in nice order. The mollees are just beginning to water them; they are opening the little trenches with their feet; these trenches intersect each other at right angles; and when one has received enough of the refreshing fluid, the foot again closes the aperture, thus illustrating Deut. xi. 10. " For the land whither thou goest in to possess it, is not as the land of Egypt from whence ye came out, where thou sowedst thy seed, and wateredst it with thy foot, as a garden of herbs; but the land whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven.” There are two men busily employed in raising the water from yonder well, to supply the trenches.' p. 428, 9.
These are not the most entertaining extracts that might have been selected; but they will answer the purpose of supporting our cordial recommendation of this pleasing volume.
Art. VI. Sermons preached in the Chapel of Lincoln's Inn. By
Edward Maltby, D.D. F.R.S. F.S.A. &c. now Bishop of Chichester. 8vo. pp. xii. 402. Price 10s. 6d. London, 1831. THESE Sermons were not composed for publication. They
may be considered, therefore, as a fair specimen of the instructions which the learned Preacher has been accustomed to address to the Lord High Chancellor of England and the Honourable Society who formed his auditory. In this point of view, the character of these Sermons becomes a matter of almost national interest. Something beyond curiosity, an eager anxiety may be felt to know what sort of religious instruction was imparted to those in authority over us, or to persons charged with the most responsible professional duties, at that only hour of the week at which, perhaps, a religious idea could find room to intrude itself into the antechamber of conscience. One half of beauty is propriety; and in the adaptation of his sermons to the character of his hearers, the Preacher is discharging an important condition of his duty. Of this, Dr. Maltby seems to have been fully conscious; and, in his Introductory Sermon' he thus contrasts the ordinary duties of a country pastor, with those which he was selected by the learned society of Lincoln's Inn to discharge.
· But in addressing such an audience as I see before me, his duties take a wider range, and assume a more elevated, though not a more serious, tone. The truths inculcated are indeed the same : the fears, to which he appeals, must be founded upon the same awful declarations of scripture: and the hopes, which he labours to infuse, must be drawn from the same pure and perennial fountain-from the inexhaustible source of Divine knowledge and truth-of knowledge, purifying practice; and truth, opening the boundless view of God's mercy through Christ, encircling the whole compass of His rational and moral creation.
“Nevertheless, although the same principles are to be maintained and the same truths enforced, they are to be maintained and enforced in a different manner—the difference being obviously founded upon the different state of mind, to which they are respectively presented; and upon the difference of conduct too, as it is affected by the greater or less knowledge of right and wrong. Thus the enlightened audience whom I am called upon to address, will not require to be told the meaning of many terms, nor the history of many events, which occur in the sacred books, but which must be explained with minuteness and care to those, whose minds have received but little culture, and whose hours of unremitted toil, with a succession of worldly cares, afford but slender 'opportunities of improving that little at home. The result however of professional labour upon sacred subjects may be applied with good fruit to the improvement of those, who are themselves well educated and enlightened-in various sources of knowledge as well trained, and with minds more vigorous and acute than the
Preacher, who has assiduously employed himself in his own peculiar province. Topics both of morals and of faith may be illustrated, in contrast as well as coincidence, from the ample stores of heathen and of Christian sages --- difficulties in the sacred text may be cleared up by the aid of candid, but sometimes elaborate, criticism—the objections of infidels or of heretics may be overcome by a reference to original documents, or by a chain of argumentation, not accessible or intelligible to ruder minds. Light may even be thrown upon those parts of Scripture in which, from their familiarity with the sacred volume at a very tender age, the wise themselves may have failed to catch the real meaning, and which the serious may have passed over without due observation. . In points of conduct too, where, when our faith shall have been once fixed, the great business of us all lies, inasmuch as we shall all be judged hereafter according to that we have done, whether it be good, or whether it be bad-in these points, there will be frequent room for the admonition of him who teaches, and for attention in him, “who hath ears to hear".-Inheriting, as we all do, the frailty of our common forefather, the higher classes of society are not, by nature, more exempt from transgression than the lower; the wealthy no more than the indigent, the learned than the unlearned. Education indeed will have given the one a more accurate understanding of his duty; his situation exempts him from the guilt, to which poverty proves a temptation ; and a just sense of the responsibility, which he incurs to society, may preserve from meaner habits and from grosser vices. Nevertheless, every one of us may, nay, must occasionally, stumble; every one of us needs a warning against that “sin, which does too easily beset him”. Can it be necessary for me to remind you that the pride of intellect, the love of power, a thirst after worldly honours and worldly enjoyments, an undue anxiety for heaped-up treasures, prove snares to the wise of this generation; to those, who possess knowledge and talent, and who occupy, or desire to occupy, high stations ? They are snares, into which the mighty and the wealthy fall as easily, as the midnight plunderer will violate the prohibitions contained in the Decalogue against the pursuit of such objects, as pamper his appetite, gratify his lust, or satiate his vengeance.
Here then, in this holy sanctuary, on the day set apart for the glory of God and the benefit of man's immortal soul, the wise may listen with advantage to the voice even “ of babes and sucklings”; they may learn, with delight and profit too, to chaunt Hosannas unto Him, who came in the name of the Lord. At the recollection of His sublime virtues, His disinterested uprightness, His profound humility, His matchless purity, His ardent piety, His all-comprehensive charity, the selfish may pause amidst their worldly schemes, the proud unlearn their conceit, the audacious assailant of female innocence forego his iniquitous purpose, the scoffer for once awake from his delirium of irreligion, and the cold-hearted and insensible feel some emotion of that warmth, which at once taught and practised the “new law” of universal love. · ·Such, in this imperfect world, and in this mixture of human character, may occasionally be the use of a preacher, even among those,