Calcutta, have retained these prejudices. The bringing them to worship God in the same room has been a strange thing among them; our regular congregation at the Old Church is much smaller than you would expect,-not more than 250 on an average; on the week-day, 100; but you are to recollect, there are no servants in this number. The church would contain 450.'

"You have no idea in England, (he writes after a somewhat longer residence in India,) of the peculiar difficulties which oppose the progress of the Gospel in this place. They are prodigious, and in the highest degree discouraging; arising partly from the nature of the climate, and partly from the nature of society, and chiefly from the close intercourse with the wretched natives, who are more degraded than you can imagine, and who have the entire charge of children, and management of household matters. The natives swarm around us, and corrupt the minds of children from the earliest years. Toan Englishman, the effect of their example, and the contagion of their language and practices, cannot be adequately represented. The natives become mothers of a progeny, notorious for bad morals and weak minds. Some favourable exceptions, but only a few, can be mentioned. Religion alone raises them-this gives a solidity of character -they become trusty and well-behaved. These form a great majority of our congregations. The number of rich people and Company's servants who come to church is comparatively small. The better sort of people send their children home at five or six; nntil then, they are under the charge of native servants, and their minds are poisoned as far as they can be at that tender age. The parting from them is heart-breaking. They part with them very often never to see them more. This produces a sad derangement in society. There is no such thing as a domestic circle. The olive branches round the table, so delightful in England, are unknown. The children cannot even speak their mother tongue; they have to learn English on their way home. There is a dissolution of all the tender, amiable, cheering household virtues. These observations apply to the far greater number amongst us. Some there are who diligently labour against these disadvantages. They live retired, and do all they can to counteract the influence of the native servants. If very conscientious, they may succeed; but the instances are very rare-the sacrifice of liberty and pleasure are so great. The business of a minister lies in encouraging those who are making some endeavours for the good of their families; in assisting and presiding over their efforts-but the progress must be slow. It is a fixed rule with us, that the children are always in the presence of one amongst us. We never suffer them, not for a moment, to have any intercourse with the servants alone.'" pp. 164-167.

We wish we could say that much of this description is not applicable to India at the present moment; for abstractedly it is so; but comparatively the difference is most striking and encouraging. During the period which has elapsed since the last renewal of the East-India Company's Charter, the progress of improvement has been rapid beyond all former example. That amended Charter, by opening new commercial facilities of intercourse, by permitting the entrance and residence of Christian Missionaries, and by establishing an Episcopate and at least the skeleton of a Christian church, has materially improved the moral as well as the civil features of the land; and this not merely by the direct operation of these measures, but by their remote influence, as connected with the progress of education, the translation and diffusion of the Holy Scriptures and religious tracts, and the anxiety evinced on the part of not a few of the European population to promote the temporal and spiritual welfare of the natives. When we remember how many churches have been built, and how well many of them are attended; how many versions and copies of the word of God are abroad in the land; how many faithful Christian ministers and missionaries have been raised up; and how many private Christians, in every rank of life, from members of the Supreme Council even to the humblest soldier or sailor, have exerted themselves to assist their labours;-when we think of the legal abolition of infanticide and the burning of widows; of the relaxations of the rigidities of caste; of the vast extension of schools of every class; of the auspicious commencement of female instruction, which had never been heard of in India; and of the many well ascertained instances of sincere conversion to the faith of Christ, and the still more promising hopes for the future; we "thank God and take courage." While we are writing, other yet larger measures are in progress. Mr. Grant, to whose revered father India is preeminently indebted for many of the above-mentioned benefits, though he lived not to see them in

their plenitude, has just announced that the next Charter is intended to enlarge these privileges; and that, among other excellent measures, at least two suffragan Bishops are proposed, to alleviate the overwhelming toils of the Bishop of Calcutta, and to supply in part that lack of service which is inevitable in so vast a diocese and such a climate. We have already announced, in our last number, that a dispatch is on its way to India urging the abolition of the Pilgrim Tax, which connects the Christian government of India with the defilements of Juggernaut and similar dens of idolatry, impurity, and blood. In these things we greatly rejoice-not indeed as proofs of perfection, or as leaving little yet to be done; but as favourable indications of improvement, and as opening avenues to new accessions of civil, moral, and religious benefit. India is still a heathen land; and even the professedly Christian inhabitants are far from what they ought to be, or what, by the blessing of God, we hope to see them; but, as compared with the period of which Mr. Thomason was writing, the advancement calls for much thankfulness, and ought to stimulate every friend to the progress of the kingdom of the Redeemer to new efforts in that glorious cause.

Besides his pastoral engagements, Mr. Thomason began very early to addict himself with much diligence to the important labour of translating the word of God into the native languages.

، ، We rise very early, and return from our morning rides by six; at half-past six we have family prayer; at seven we breakfast. Between that and two, I am in my study; at two we dine; at three I am in my study again till five, then we have family prayer; from six till nine or ten is occupied in riding and visiting friends; in private parties and public duties. I have found it necessary to decline all invitations to dinner, without exception. This has enabled me to be regular, and very retired without giving offence."" pp. 167, 168.

Mr. Thomason had set out in his ministry as an extempore preacher; but he thought it desirable to change his practice.

I

"Blessed be God, I hope the work prospers in my own heart; I love my work and my post; you will think perhaps it is no proof of this, that I have left off extemporary preaching, and that it looks rather like a want of zeal. But first, I look with shame upon my extemporary preaching; many things were said without thoughtwithout knowledge-without experience-without proof-without judgment. earnestly wish to weigh, and examine, and pray over all that is delivered in public. I would fain set out anew in this high and holy calling. Secondly, the people here are prejudiced against extemporary preaching; they have been always used to written discourses, and it is desirable to remove every impediment, be it what it may. Thirdly, the exertion of extemporary preaching is vastly greater in this country than in England. But I am more and more convinced, that it matters little how we preach, so that we carry with us into the pulpit the presence of God, and preach and pray in the Holy Ghost." p. 169.

He soon became-we will not use the degrading word popular, but— eminently useful, and highly esteemed for his work's sake. But, far from being elated to self-confidence with the success which attended his ministry, he became increasingly sensible of his own unworthiness, and abased in his own estimation. His correspondence abounds with such passages as the following-he is writing to Mr. Simeon

"I find our Thursday evenings profitable times. We are going through the Gospel of St. John: the congregation does not much exceed one hundred and fifty people. But they come to hear plain truths, and we often find the Lord is with us indeed. We are in the vith chapter-the bread of life. My subject this evening includes these two verses, He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father, so he that eateth me, even he shall live by me.' What can a poor empty creature say of the fulness there is in Jesus? what can I say of Jesus dwelling in me, and my dwelling in Jesus? O how we friller away these passages, if we are not living nigh to God, and enjoying the glorious knowledge of the Gospel in daily dependence on the Redeemer. This I want very much, very lamentably, and my people will be meagerly fed. That word dwelleth in me, and I in them,' fills my soul with wonder, and abases me to the dust. I would know it, and feel it, but know not how. I would speak of it, and recommend it, but

have no heart for the marvellous theme. Will God in very deed dwell in this diseased polluted heart? Does He dwell there?—and can I, a vile and wretched sinner, be said to dwell in him? Though I scarcely dare say, Yes, yet I fain would come and cast myself upon the Saviour. It is my only refuge and hope, and if this reposing of the soul in Jesus, be indeed to eat his flesh, and drink his blood, I would now do it, yea, I must do it. Still I cannot lay hold of that word-dwelleth in me, and I in him.' I feel very remote from this; it is too high, I cannot reach it. I feel like a blind man leading the blind. My comfort lies in the freeness and sovereignty of God's grace; for while it gives strong meat to those who are full grown, it administers milk to the babe.

"My dear and honoured brother, you know not how very far I am from being a minister of the Gospel. I am no Gospel minister, for I know it not. I sit down and pen some miserable thoughts on Scripture, and occupy a certain portion of time in talking about the love of God, and the sufficiency of Jesus, and the work of the Spirit; but it is sad trifling with myself and my hearers. Surprising is that blindness which hides from me the glory of the Gospel, and that unbelief which puts it away from my soul, and that dishonesty which starts from the presence of a holy God, and excludes me, if I may so say, from the holy of holies: but where am I wandering,-this is very unprofitable to you. O my brother, pardon me, and weep over me, and pray for me. One good end will be answered by this communication, you will know better how to pray for me. I want, for myself and people, more of the simplicity of the Gospel. I want to come to Christ and bring them with me: I long for the time when the glory of the Redeemer, and fulness of this salvation shall so occupy my mind, that in studying and preaching I may have no other object in view, but speak always out of the abundance of the heart." pp. 172-174.

In the same letter he

says:

"You know the nature of regular employment in the pulpit; the word of God does not appear to be very rapidly advancing, yet we hear of much that encourages us. The work of catechising seems to promise good. But we want the out-pouring of the Spirit; and until the Spirit be poured upon us from on high, no very great good can take place amongst us we are praying for this; without this we may toil all night and catch nothing. O that the preacher may catch the sacred fire, and the people rejoice and be glad!'" p. 172.

Towards the end of this letter there is an allusion to Henry Martyn, which, as contrasted with the ultimate results of that young apostle's labours, it is instructive to look back upon.

"Martyn tells me he has begun to preach to the natives at his new station. The poor and maimed he refers to Sunday for relief. When collected, he knows not how to dismiss them without speaking a word about the bread of life. But he gives a poor account of them. The discouragements are greater than you can imagine. It seems as if the line of duty consisted in waiting and watching in a prepared state for opportunities that offer, than in going forth and talking to them as missionaries. When and how such opportunities may be expected, I know not. The Lord send them, and give us grace to improve them. If the tide flows, the ship will sail.'" p. 175.

Mr. Sargent bears testimony to the delight with which Mr. Thomason hailed the formation of a Bible Society in India. We copy the passage, as illustrating those causes of encouragement to which we have above adverted. Had the biographer lived a few weeks longer, he would have had the satisfaction of learning that Great Britain was about to separate herself from the atrocities alluded to in his concluding sentence, so far as not to make a pecuniary gain of them; but to what extent she should actively interfere to crush" them by the strong arm of power, is a more difficult question. It appears to us that our effort should rather be to induce the natives themselves to cast their idols to the moles and to the bats, than to seize them by force, against their will, and to do that office for them. But with regard to rites of a sanguinary kind, or that affect the public order and good government of a state, the civil ruler has a right, and is bound, to interfere, were it only as a regulation of police. Had the Christian governors of India duly felt their responsibilities, we incline to think they would have found many things within their legitimate competency, and of safe operation, which they have not attempted, under the idea, or the pretext, of not unjustly thwarting the natives. The serious innovations which have been made, and with great ease and security, where military efficiency or political expediency was concerned, prove that, had the same prudent CHRIST. OBSERV. No. 379. 3 H

vigour been applied in other instances, some of the grossly evil customs of India might have been checked, if not eradicated. But to return to the extract: "Those who know not with what ill-ominous forebodings, and with what a torpedotouch, every attempt to lift up the torch of revelation in India had been invariably met, can but inadequately conceive the joy of those who loved the Bible, when, as was the case this year, 1810, the foundation of a society was laid in Calcutta for the dispersion of the word of life through the length and breadth of that benighted land. On this occasion Mr. Thomason was not backward, either to rejoice, to contribute, or to act. "Some members of Council, the Commander in Chief, and the Judges, as well as other influential persons, engaged to promote this holy cause. By ignorance, adopting the semblance and tone of oracular wisdom, all attempts of this nature had been denounced, as fraught with extreme peril to our Indian empire. But the darkness was beginning to pass away, and with it all the phantoms of the night. That noble institution, in its commencement and progress, has awakened a most salutary interest in many a bosom ; and as to native prejudices, they have slept on tranquilly, or if roused for a moment, it has been to relapse into slumber still more profound. So will it be with respect to the immolation of widows: so will it be also when the hand of power shall be lifted up to crush the rights of Juggernaut, the toleration of which by a Christian government, is an abomination as palpable and odious as the very service of the idol by the heathen worshippers." pp 178, 179.

Mr. Thomason had at length the pleasure of seeing the beloved Henry Martyn, who was obliged by ill health to repair to Calcutta, intending to try the sea air. It was a short and final visit. Mr. Sargent says,—

"The meeting which Mr. Thomason had so long and ardently desired, as Mr. Martyn's health declined rapidly, took place sooner than was expected. At the time Mr. Thomason was seeking restoration of strength from the breezes on the Hooghly, Mr. Martyn was committing himself to the Ganges on his voyage to Calcutta. November the 3d, 1811, Mrs. Thomason writes- Dear, dear Martyn arrived, and we had the unspeakable delight of seeing his face. The agitation I felt during the whole morning was such as I never experienced in India. Joy and sorrow alternately. Joy to see him, sorrow for the occasion. In three or four weeks he leaves us to go to sea for his health. He is much altered, is thin and sallow, but he has the same loving heart. No tongue can tell what a refreshment the sight of him has been to us. I should be thankful to be his nurse, if he would remain with us; but one would wish him to try every means, hoping that God may yet spare him for a few years.-Martyn and I are both writing under the same roof.' Her husband adds, addressing Mr. Simeon, This bright and lovely jewel first gratified our eyes on Saturday last. He is on his way to Arabia in pursuit of health and knowledge. You know his genius, and what gigantic strides he takes in every thing. He has some great plan in his mind, of which I am no competent judge. But as far as I do understand, the object is far too grand for our short life, and much beyond his feeble and exhausted frame. Feeble indeed it is! how fallen and changed! his complaint lies in the lungs, and appears to be incipient consumption. But let us hope the sea air will revive him, and that change of place and pursuit may do him essential service, and continue his life many years. In all other respects he is exactly the same as he was: he shines in all the dignity of love, and seems to carry about him such a heavenly majesty as impresses the mind beyond all description. But if he talks much, though in a low voice, he sinks, and you are reminded of his being dust and ashes. It would have filled your eyes with tears to have seen dear when she saw him; you know her smile and hearty countenance, and eyes darting good-nature, but you never saw them so called forth. We were all filled with joy unspeakable, and blessed God for the rich opportunity of loving intercourse, I immediately put into his hand your long and affectionate letter, in order that you might be of the party. Martyn read it in the corner of the sofa, sat by him, and I sat looking on; so the letter was

read, and the tears flowed."

"Mr. Martyn's visit to Calcutta was as ointment and perfume that rejoice the heart, in the family of Mr. Thomason and of Mr. Brown. The church of God in that city also derived fasting benefit from his residence amongst them, transient as it was. His sermon o behalf of the Bible Society was of eminent service His labours have revived all. Mr. Thomason says, Our assemblies at church are greater than was ever known on Christmas-day there were above 1200. The hearts of many have been made glad; he will embark in a few days.' In a few hours after this was written, Mr. Martyn had sailed for Persia.-To spare the feelings of his brethren, as well as his own, he departed suddenly, without bidding them farewell. As an angel of love and mercy he had appeared amongst them-as an angel he may be said to have vanished out of their sight." pp. 182-184.

And thus departed the meek and heavenly-minded Martyn to that

arduous scene of his labours which has since been fragrant with his honoured name. He saw no more his friends upon earth: he sank exhausted under his efforts in the cause of his God and Saviour; but his record is on high; nor on earth has his memory perished.

The year 1811 was one of great hope and promise in Calcutta, and no one rejoiced in the opening prospects of religious benefit, both to Europeans and natives, more than Mr. Thomason. In the first place, there was the establishment of the Bible Society, from which he augured unspeakable blessings to India.

"We begin to see already,' Mr. Thomason writes, March 1811, 'effects of the operations of the institution. An interest about the Bible is excited-Questions are asked-remarks are made-misrepresentations abound, and the thing is discussed -where all was a dead calm. Men are attacked-they repel the blow. This leads them to look into the Bible and its evidences. It is delightful to observe the reaction and its effects. Could you but spend one month and examine the characters of our committee, you would adore the providence of God who fashioneth all their hearts. You cannot conceive how tremblingly alive we have been during the organization of this good work-there was so much to be apprehended from the fears, indifference, and prejudices of men. Great and marvellous are the works of God: let us rejoice and be glad. It is impossible to describe the joy I feel in contemplating the probable harvest of knowledge, piety, and happiness which will arise from this institution in this quarter of the globe. It gives greater stability to our proceedings than the most splendid conquests." pp. 185, 186.

A second encouragement to Mr. Thomason about this time, was the conversion of Sheikt Saleh, since well known by his Christian appellation of Abdool Messee.

"Abdool Messee, the keeper of the jewels of the king of Oude, having listened to Mr. Martyn's public Hindoostance preaching in the open air at Caunpore, had discovered the pearl of great price; and his baptism took place at Calcutta on Whitsunday. Last Sunday was a happy day,' Mr. Thomason wrote, with gladness of heart, and Mr. Brown baptised in my church an adult Mussulman. The man had long given satisfactory evidence of his conversion. His heart was first touched under the ministry of dear Martyn. Hearing that a sermon was preached in the Hindoostanee language, Sheikt Saleh (that was his name), thought he would attend. He went, and was caught in the net. The preacher began with reproof, and ended with the consolation of the Gospel. The holy strain of the former part of the discourse filled him with a solemn awe, and the gracious promises of the latter, with a longing desire to become acquainted with Christ. He went away serious. In reading over and writing out the Persian translations of the Gospels, his understanding became more fully informed, and his heart more touched with the truths of God. He chose them, renouncing all his former errors, and determined at all events to be a servant of Jesus. Without any solicitation from others, he soon discovered that it was necessary he should be baptised, and accordingly made application to Martyn. After proper instruction and a full trial, at the end of fifteen months from his first hearing Martyn, he was baptised. We gave notice to those who were likely to be interested in the matter, and a goodly number were assembled. We shall not soon forget the day. We are full of joy and hope. The work has been entirely of God. Our new brother, now called Abdool Messee, the servant of Christ, is humble and grave, and quiet in his behaviour, and there seems every reason to hope he will adorn his profession. May such scenes become frequent amongst us!" pp. 186, 187.

A third cheering circumstance at this period, to Mr. Thomason's mind, was the completion of Martyn's Hindoostanee New Testament. The astonishing rapidity with which new versions and editions of the Scriptures have multiplied during the last five-and-twenty years, almost obliterates the remembrance of the joy and hope with which some of the earlier translations were regarded by the friends of religion in every part of the world; just as in other things the prodigality of the Divine mercies often makes us forget their magnitude. As it has been of late years customary, without any examination into facts, to charge the earlier translators of the Bible Society's versions in India with making more haste than good speed, it may be worth while to copy the following observations of Mr. Thomason, which shew how correctly himself and his friends thought respecting