No. 10.]

We trust our readers will not require an apology for the length of the succeeding article. Dr. MIDLETON is known in this country by his celebrated work, republished here, on the Greek Article. But his reputation as the first Protestant Bishop of India, renders every thing relating to him peculiarly interesting. The following article also contains much gratifying information concerning the proceedings of Bishop MIDDLETON in India, and many judicious remarks on the mode of propagating Christianity.

FROM THE BRITISH CRITIC.

A Charge delivered to the Clergy of the Diocess of Calcutta, at Calcutta the 7th December, 1815, at Madras the 11th January, and at Bombay the 13th June, 1816; at the Primary Visitation. By T. F. Middleton, D. D. F. R. S. Lord Bishop of Calcutta.

The establishment of the Church of Christ in the remote regions of the East, is an event which shall distinguish the times in which we live to ages yet unborn. Of those vast countries in which the glad tidings of the Gospel were first promulgated, but a few, a very few, retain even the ruins of the fabric once raised among them to tell the tale of their ancient glory. To the Patriarchs of Armenia some jurisdiction, in name at least, over the remnants of the ancient establishments in the lesser Asia, Syria, and Cyprus, is still reserved. But the religion of the Armenian Church has departed so far from its original purity, and both in its ceremonies and its faith, is so clouded with superstition, as to present rather a melancholy than a consoling prospect. The preservaVOL. I.

[VOL. I.

tion of its primitive discipline has maintained its existence amidst events of the most threatening nature, but the corruption of its doctrine will never permit its extension into distant countries, or its influence over unconverted minds.

Pure doctrine and primitive discipline are essential alike to the rapid propagation, and to the permanent Where the faith of the Gospel is either ascendancy of the Christian faith. deformed by superstition, or caricatured by fanaticism, there has always been found an insuperable bar to its ready reception, especially among those who are enabled to judge of it by inquiry, not to take it on trust. The stream must run clear and unpolluted, or its channels will soon be choaked up with its own sediment, For a similar reason any variety or contradiction of doctrine among its preachers, cannot but operate as a fatal obstacle to its propagation. Its enemies in heathen countries, who are sufficiently acute both in detecting and exposing the error, have ever taken full advantage of the discordances in its doctrine, and the contention of its teachers; and à priori they are to a certain point excusable in their opposition.

Where again there has been a neglect of primitive discipline in a newly established portion of the Church Uni versal, there will necessarily be wanting that unity of action, and that consistency of substance, which is essential alike both to its present support, and to its further extension. Nor for the preservation of order alone, but for the prevention of error, is the restraint or primitive discipline required. A steady and a lasting barrier must be opened against the incursion of new

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and fantastical notions, against the fluctuations of public opinion, and the perversity of contending factions. To effectually answer these important ends, we can resort only to that mild, patriarchal and primitive discipline, of which the Apostles were the first founders, and their Churches the brightest examples. If those, who are most zealous in the missionary cause, would but condescend both to examine, and to follow the high examples, which appear to have been ordained for our imitation, much difficulty would vanish, and much nonsense would be spared. In the same manner as the Gospel was propagated in the first days of its glory, in such must it be propagated now, the means indeed are not the same; the Apostles had the extraordinary assistance of the Holy Spirit, we are partakers only in its ordinary blessings; but using them in the same manner, and to the same end, we may reasonably expect proportionate success; but when we forsake the example, and disdain the manner which the Apostles have commended to our imitation, it is no wonder that our exertions are fruitless, and our attempts abortive. Church government, Church order, and Church discipline, are the constant objects of the Apostle's exhortation, and we know that they were the objects also of their continual practice. What success therefore can be hoped from those efforts, the very actuating and impelling causes of which are heresy and schism: the consequences, especially in our Indian dominions, are but too conspicuous. The discordances of doctrine, and the varieties of faith preached by their several propagandists, the utter absurdity of some, the palpable mischief of others, have already armed the minds of the natives (the superior classes of whom are sufficiently sharp in the detection of nonsense) with such arguments against Christianity in general, as will require the strength of no mean arm to combat and overthrow. In addition to all this, the conduct of many Missionaries have been so wild and extravagant, as to raise a strong averslon to Christianity upon political no

less than moral grounds. It is scarcely to be credited how much the cause of the Gospel has been injured by the indiscretion of its agents, and by the ignorance of those by whom they are supported. We are almost justified in asserting, that of all the Missionaries which this country has sent out, there are very few, excepting those under the guidance and protection of the Society for Promoting Christian Knowledge, who have not done more harm than good.

It is not that therefore without the most heartfelt exultation, that we saw a scion of our pure, primitive, and apostolic Church planted in these distant regions, from whence we are not without the most sanguine hope, that, under the blessing of Providence, it shall spread its branches from one sea to another, from the flood unto the world's end. Nor do we deem it the least satisfactory source of pious expectation, that the care of this newly planted establishment, has been committed to one, in whose mind is to be found the rare combination of those talents and qualifications, which are so peculiary necessary for the successful discharge of the difficult and important duties of his high calling. In Bishop Middleton is to be found that deep and accurate scholarship which enforces respect; that earnest and perspicuous eloquence which commands attention; that cool and distinguishing judgment which is most active when it is most deliberate; and, above all, that ardent yet chastened spirit of enterprise in his holy cause, which but rises in proportion to the barriers which would impede its way.

Nil actum reputans si quid superesset agendum.` If to all these is added, in manners the most dignified urbanity, in heart the most generous affection, the portrait is complete. We have traced the leading lineaments in the composition of this extraordinary man, not as an offering of personal adulation; he is above our flattery, even if the winds and waves could waft it to his ears; but that the people of England may see and know to what a man the spiritual care of their oriental domi

nions is consigned. In Bishop Middleton this Church and nation have lost a man whose firmness and vigour might have stemmed the torrent of fanaticism, whose talents and zeal might have strengthened the cause of sound and orthodox Christianity. But what England has lost, India has more than gained. Wide was the field for his efforts at home, but more expanded still is his theatre of action abroad. With his opportunities, his exertions have been fully commensurate, as the united voice of those who have lately returned from the East can most triumphantly testify. As all the Missionary Societies, and their publications, though professing to acquaint the public with the advance of Christianity abroad, have preserved the most marked and guard. ed silence upon the operations of the Bishop, and upon the success of his exertions in the holy cause, our read ers will not be displeased to be acquainted, from the most authentic source, with the outline of his progress, from whence it will clearly appear that action, not pretension, is the character of our British Patriarch of the East.

In June, 1814, Bishop Middleton quitted the shores of his native country, a splendid exile from the honours and rank which appeared to court his expectations at home, for the cause of Christ and of his Gospel, in a distant land.

In the December of the same year he arrived at Calcutta. The first public reception of the new Bishop was not such as to warrant any very favourable expectation of the respect with which he was to be treated in India, or of the support which he had to expect from home. The warmth of feeling which he ought to have found, he appears, of himself, to have soon created. The residents at Calcutta soon found that no ordinary man was come among them. On Christmas day, 1814, he, in the new cathedral, delivered his first sermon, and from many who were present, we understand that the effect was astonishing. During the first year his Lordship preached early in the morning, and gave lectures every alternate af

ternoon, between June and November, on the Liturgy of the Church. His congregations were equally numerous and attentive, and thus was he labouring in the first and most impor tant step towards propogating Christianity abroad, by securing its foun dations at home. As another great step in the same work, as soon as possible after his arrival, he founded a Diocesan Committee of the Society for Promoting Christian Knowledge. Considerable subscriptions were rais ed, all necessary books have accordingly been sent out, an active correspondence with the Parent Society established, and long before this time his Lordship's flock have had reason to be grateful for such an establishment. To the schools also his Lord. ship dedicated no inconsiderable por tion of his time and attention. Of a free school of 300, upon the plan of Dr. Bell, of an orphan school for 700, half casts, he became the official visitor. Annual examinations were instituted, with which one of the chief natives was so much delighted, that he presented them with 500 rupees, In July, 1815, his Lordship confirmed upwards of 600 persons. As by some unaccountable neglect the letters patent were not promulgated till nearly a year after his arrival, his Lordship could not proceed to hold his primary visitation, at Calcutta, till the 7th of December, 1815, when the Charge before us was delivered.

Immediately after the visitation at Calcutta, the Bishop set out for Madras, where he arrived in January, 1816. On the 8th of that month he consecrated a Church, which, for splendour and beauty, is surpassed by none even in London. It is supported by eighteen Ionic columns of a stone resembling marble, and is decorated with a lofty spire. It stands in a field of six acres, surrounded by palm trees, forming altogether a grand and imposing object. On the 11th the same Charge was again delivered to the Clergy of Madras. His Lordship, while at this presidency, confirmed upwards of three hundred, most of them being persons grown up.Near this place he received an al

Apostolic greeting from a band of Armenians, headed by a nuncio from their Patriarch. Such were their feeling of joy in seeing a Church established even on the Ganges; would that their pious warmth could be transported into the heart of the colder Christians of our British growth.

At Madras also, his Lordship established a Diocesan Committee, to which all the military subscribed, being very desirous to procure such books as might be proper for their soldiers. From Madras his Lordship travelled on to Tranquebar, where he was enabled to give a very seasonable aid to the Danish mission at that place, by dispensing to them the bounty of our excellent Society of Bartlett's Buildings. At Tanjore he was received by the Rajah with all the respect due to his rank and station; this was the same Rajah, who did not disdain to call the venerable Schwartz his friend, and even to shed tears over his tomb; so beautiful, even in the eyes of the Heathen, "are the feet of them that bring glad tidings." From Tanjore the Bishop proceeded to Cochin and Tritchinopoly; at the latter place he consecrated a Church and 'confirmed. On his road a number of the chief Bramins, hearing of his religious rank, came out to pay their respects to the British pastor. As he passed along the country, he visited all the missionary stations, and early in June, 1816, he arrived at Bombay. Here, as we have heard, he was received with all that warmth of kind ness which distinguish its present generous and excellent governor.* Here also the Bishop consecrated a Church, confirmed, and established another Diocesan Committee, which, as at Calcutta and Madras, was put into immediate correspondence with the Parent Society. On the 18th of June, his Lord ship held a visitation, and repeated his Charge. We have heard from this quarter, that before his return to Caleutta, he had intended to visit Ceylon; but whether our information is correct, we do not pretend to say.

Such is the outline of the operations

Sir Evan Nepean.

of his Lordship within a space of not quite two years. When we last heard of him from those but recently arriv ed from Bombay, he had been by land and sea more than 5000 miles. This even in England might be considered as no slight exertion. But our readers need not to be informed, that travelling in India is widely different from travelling in England. Nor are we to figure to ourselves the Bishop travelling with all the luxury and state of Oriental grandeur. We have understood that his attendants were few, and his comforts fewer; the slender income which the Company have allowed him (being 20001. per annum less than that of a puisne judge) will but ill afford the comforts even of a stationary life, much less of a long and expensive expedition. Notwithstanding all the obstacles which pride and parsimony have thrown in his way, his courage has still prevailed, and most manfully has he discharged the duty committed to his charge. Already has he strengthened and cemented the scattered portion of the Christian Church in the vast Peninsula, already has he united them in the bands of order and discipline, with himself at their head, with each other as fellow labourers, with their native country as their protector. Nor do we doubt that upon such a foundation, so deeply and firmly laid in the very rock itself, a superstructure shall arise, in which all the nations of the East shall come and worship. The effects are already visible. Already has a Bramin of the first rank, with two hundred of his followers, renounced idolatry. This Ramchum Roy, son of the Rajah of Burdwan, had many conferences with his Lordship; and here again we see the practical need of deep learning and theological research in a Bishop of the East, for we have understood that he had a very difficult task to steer the mind of the new convert from the shoals of Socinianism, upon which, but for the sound and masterly arguments of his Lordship, he must have split.

The Charge before us is what we should have expected from such a man as Bishop Middleton. It deels in no

high flown verbiage, it holds forth no delusive expectations, it recounts no prodigies, it promises no wonders. Clear, earnest, and practical, it is the result of no ordinary thought; it points to no common views. It has eloquence indeed, but it is the eloquence of reason. Its chief design is to lay down those precise and practi cal means, by which effect may be given to the important purposes which the legislature coutemplated upon the establishing Episcopacy in British India. The following portion of the Charge is well worth the attention of our readers, English as well as Indian.

"The age in which we live, is not gene zally chargeable with any want of zeal in behalf of religion. The value of Christianity is felt and acknowledged by the great mass of Christians; and very praise worthy efforts are made for its diffusion. Much, however, of the zeal is destitute of regulation, or is directed only by the pri vate views and notions of those, by whom it is cherished; and while those notions are so discordant, and are sometimes inculcated with so little regard to any re cognized authority, it is to be expected, that the obligation to order in religious proceedings should be little attended to, and in consequence not generally understood: there seems even to be a prejudice against it, as if it were injurious to zeal, by having a tendency to cramp its exertions, and to narrow the range of piety. It may be supposed, that an order of men, who have voluntarily adopted the sober views of the Church of England, and who know the grounds on which her discipline is established, and have had experience of its use and necessity, will be little lia ble, on such a subject, to be affected by the fluctuating opinions of the day; and yet, perhaps, it is too much to hope, that any of us, especially in such circumstan ces, should be wholly exempt from the influence of prevailing sentiment: human nature is too weak to adhere invariably and inflexibly to principles, which, however solemnly adopted and powerfully es tablished, are yet disparaged in the pub lic estimation, and not always observed in practice. I would remind you, then, that the order and discipline of our Church are an integral part of its constitution, considering it as an instrument in the hands of God for the maintenance and diffusion of truth. The inculcation of sound doc trine is perceived by the most superficial, to be the highest object and aim of religious instruction; but it is not always remembered, that sound teaching can be maintained only by salutary discipline;

and that the unity of truth must be preserved by a reference to some particular interpretation of Scripture. Neither can provision be generally made for the maintenance of religion, but through the aid of an Ecclesiastical Polity; not necessarily, indeed, enjoying the sanction and protection of the state, but sufficiently strong to maintain and enforce its regulations the present condition of society, is scarceagainst opposition: which, however, in ly supposable to any great extent, without the assistance of the temporal power. And such appears to be the actual constitution of the Church of England. Its government and discipline originally ema nate from higher authority than any huinan enactments, or the power of Princes; even from the Word of God, and the promises of Christ, and the practice of his Apostles: its Liturgy and its Articles, though of human composition, are yet interpretations of Scripture by persons, to whom was committed the ministry of the Word: and the Rubric, which it has framed to preserve a decency and propriety of worship, and the Canons, by which it has provided for its Government, are the results of piety and experience applied to these particular subjects: the part which the state has taken in these proceedings, has been only to adopt and to sanction them, and to secure to the Clergy, who teach in conformity with such principles, the emoluments, which a Christian state will appropriate to the maintenance of the Gospel, together with certain immunities and honours, to uphold them in the eyes of the world."

After a very able and judicious recommendation of that discipline which the Scriptures, the example of the Primitive Church, and the laws of good government enforce; the Bishop is naturally led to consider the proba ble consequences of its establishment, in the more ready propagation of the Gospel. We are well aware of the very delicate ground his Lordship has to tread upon in this important point. Difficulties of the most serious nature present themselves to the mind of every thinking person; but we must, at the same time, express our conviction that most of these difficulties have arisen from the intemperate language and the violent measures proposed by those whose zeal in the Missionary cause is certainly not guided by either knowledge or discretion. The pernicious consequences resulting even from the proposition of their measures, and from the alarm created