Page images
PDF
EPUB

thor work himself up, that we find him at length exclaiming, Oh my Lord, how could you join in such a plot? What could induce your Lordship to lend your name to such a business as this: and why should you think so basely of the Clergy, as to tempt them by your example and fair reputation, to sign the death warrant of the established church, and the instrument of their own ruin."

This pamphlet was answered by the Rev'd J. Owen, one of the earliest secretaries of the Society, who presented the subject in such a light, as to add many to the friends of the institution, and confirm its former supporters in their attachment to it. The ill success of the "Country Clergyman" in his first attempt however, did not discourage him from risking a second. This he did in the publication of another pamphlet, addressed to the Bishop of London, in which he charged that venerable prelate with mis-leading his Episcopal brethren; and again raised the cry of alarm that the church was in danger of a most disastrous overthrow. Such a bold charge against a man so distinguished for wisdom and piety, led to enquiries which resulted in the author's so far abandoning his cause, as to promise to withdraw his pamphlet from circulation.

Christian religion among the native inhabitants of India, must be attended with the downfall of the British sovereignty in that region, Mr. Twining goes on and says,

"From a very early period of my life, my time has been spent among the natives of India and I believe, I may say, it has in some degree been spent in promoting their happiness. I have been in various situations with them, and over them, from the presidency of Fort William to the most distant parts of Hindoostan: and this intercourse has led to an attachment, which will not permit me to remain a silent. spectator of attempts to disturb their dearest rights, and wound their tenderest feelings. I should, indeed, feel myself entitled to the reproach of numerous and most respectable inhabitants of India, my personal acquaintantes and friends, if I could forget or forsake them on such an occasion."

In 1807, the Society had turned In 1807, the Society had turned their attention to the East Indies, and began to adopt measures for the intro duction of the scriptures into that benighted part of the world; and towards the close of the year, a pamphlet was published by Mr. Twining, a gentleman who had but lately returned from Bengal, entitled "A Letter to the chairman of the East India. Company, on the danger of interfer ing in the Religious Opinions of the Natives of India, and on the views of the British and Foreign Bible Society, as directed to India."

In this letter the Society was assailed not only from a new quarter, but upon new grounds. After he has expressed his apprehension that the success of the Society in planting the

His let

Mr. Twining's concern for the safety of the British possessions, and his sympathy for "the dearest rights and tenderest feelings of the natives," met with the same masterly exposure which bad overtaken the apprehensions of the Country Clergyman for the Established Church. ter was soon answered by the pen of that "ready writer" who had been so triumphant on the former occasion; and in his answer he proved that "neither in the object, the patronage, nor the proceedings of the Society, was there any thing to justify the charge of culpable interference with the religious systems of India, or to authorize the apprehension of those alarming consequences to British sovereignty in the East, which had been so confidently predicted." As the subject was one of much inter st, and Mr. Twining was not left unsupported, Mr. Owen was followed by the Bishop of London and Lord Teignmouth. Alluding to Mr. Twining's letter, the Bishop, then in his 77th year, observes, Mr. Twining speaks with so much feeling and SO much tenderness of the dearest rights and privileges of the Hindoos, and is so extremely anxious that they should not be disturbed in the enjoyment of them, but should be permitted quietly to follow their own religious prejudices, the read

[ocr errors]

er

may possibly be a little curious to know what these said rights and privileges, and religious opinions and prejudices are, for which Mr. Twining entertains so strong a predilection, and so earnest a desire to preserve them inviolate, for the comfort and happiness of the poor natives of India.

"It is then, (as Dr. Buchanaan, who has resided many years at Calcutta, and travelled over a large part of India, informs us,) one of the religious opinions and religious prejudices of the Hindoos, that it is their duty to show their reverence for their gods by immolating human victims on the banks of the Ganges; by drowning them in that river, or exposing them to be devoured by sharks; by banging up female infants in baskets in the open air, and leaving them to starve; by devoting themselves to death by falling designedly under the wheels of the machines which carry their gods; and by encouraging widows to burn themselves on the funeral pile of their deceased husbands. This last most horrible custom is still so prevalent even in the most populous and civilized part of India, that, in the year 1803, the number of women thus sacrificed, within 30 miles round Calcutta, amounted to 275. The average number is about 20 per month and the late learned Mr. William Chambers, calculated that the number of women who perish by a self devotement, in the northern provinces of Hindoostan, is not less than 10,000 annually.

"These are a few of the religious opinions, prejudices and absurdities, (as Mr. Twining calls them,) which he cherishes with so much tenderness, and for the sake of which he wishes to interdict the introduction of christianity or the scriptures into India."

Lord Teignmouth's publication was not less happy than the Bishop's. Indeed of all men, he seemed best qualified for the discussion. His long residence in India and his inti

[ocr errors]

mate acquaintance with the Society as its president, put him in possession of every advantage for exhibiting the subject in a fair light and he accordingly shewed most unanswerably that the wisdom of the statesman, and the duty of the christian were alike called upon to second the efforts of the British and Foreign Bible Society, in disseminating christianity among the Heathen natives of India. The efforts of the controversy thus happily terminated, were soon perceived. Men who at its commencement were openly and actively opposed to the efforts of the Society, became in the end, not only friends, but liberal contributors to its funds, for the express purpose of enabling it to carry on its operations in the East more extensively.

The Society now had comparative rest from opposition until the spring of 1810. When Dr. Wordsworth gave to the public "Reasons for declining to become a subscriber to the British and Foreign Bible Society, stated in a letter to a clergyman of the Diocess of London.” The avowai of his objections is summed up by himself in the following sentences. "While the Bible Society continues such as it now is, embracing for its object the dissemination of the scriptures, not only abroad, but also at home, I am compelled, at the very least, to keep aloof from it. In reply to the solicitations of its friends, my answer must be "I am already a member of the Society for promoting christian knowledge, and wish all others to be so likewise: and, therefore the direct and baneful operation which the Bible Society has to interfere with, impede and curtail the inestimable interests of piety and peace, and true religion, the preservation and continual promotion of which, are the aim and object of that most important society, commands me to withold my hand, that I may not be accessory, by my example, to the injury or the retardation of the still further and further growth and propagation of one of the greatest

blessings which the Almighty in his merciful providence, has vouchsafed to this church and nation."

The Society for promoting Christian Knowledge, to which such frequent reference is made in the course of this controversy, consists of members of the established church and was instituted as far back as 1699. It employs its funds in circulating not only the Bible, but prayer books and Tracts also.

We observe this in order to show how nearly it is allied to the Bible and Common Prayer Book societies in this country, to which some Episcopalians would wish to confine those contributions which members of that church bestow on the Bible Society: and thus we see that the principles of the controversy in the one case, are substantially the same as in the other. Dr. Wordsworth was answered by Lord Teignmouth who observing that Dr. Wordsworth's real ground of objection, amounted to nothing more than this, that the Bible Society withdrew from the Society for promoting Christian Knowledge, funds which would otherwise be appropriated to its support, goes on to shew that such an idea was founded on the most mistaken apprehensions; and that judging from the nature of the case and also from facts, the resources and the usefulness of the Society for promoting Christian Knowledge, were increased through the instrumentality of the Bible Society.

Lord Teignmouth was followed by the Rev. W. Dealtry who has on several occasions since, shewn himself one of the Bible Society's most able defenders; and also by the Rev. W. Ward, Rector of Myland. Mr. Ward's pamphlet was written in a most conciliatory spirit: and as we shall not have occasion to notice him again, we subjoin the following para graph, not only as a sample of his reasoning, but because it contains a fact of which our readers cannot be too earnestly reminded.

"The great source of all controverVol. VI.-No. 1.

6

sy and contention among good men, with regard to the Bible Society, is a want of a clear knowledge of the subject in dispute. Many oppose, who have never examined one of its reports, nor know any thing of its constitution. The fact is, that men catch their prejudices from each other without giving themselves the trouble to examine the truth and nature of the case. They hear a few alarming phrases, such as amalgamation, heterogeneous mixture, combination of parties, and they immediately infer ruin to the Church, or injury to the Society for promoting Christian Knowledge. But they would do well to consider, that we are mixed and amalgamated as subjects, soldiers and sailors, and yet by means of laws, and discipline, and good government, we are kept in tolerable order, and made to work together for the general good. In like manner, the first law of the Bible Society will preserve unanimity, and make all its members work together for the good of the human race."

It is pretty evident that Dr. Wordsworth himself felt that his "Reasons" had been triumphantly answered by these writers: for in a second pamphlet which he published the ensuing summer, he expressly declares that his first did not state his chief objections. He felt it was high time he should produce them; and accordingly his second appearance in which it is to be supposed he mustered all his forces, was in a letter to Lord Teignmouth which avowedly_contained his objections at large. They were indeed very numerous; but as we often find it in such cases, their numbers only indicated their weakness. So it was fully shown by the Rev. Mr. Dealtry, who replied to him again with such vigour and firmness of argument, that Dr. Wordsworth abandoned a controversy, which the longer it was protracted, proved of still increasing advantage to the Society, from the able ex

hibition of its principles and operations, which its defenders brought before the public.

The subject however was again to be agitated. In Dec. 1812, an Auxiliary Bible Society was established at Cambridge, and with a patronage from members of the Uiversity, from several distinguished noblemen and also from dignitaries of the Church that was highly auspicious to the

cause.

On this occasion, Dr. Marsh, Margaret Professor of Divinity in the University declared himself a decided opponent, and came out with an address to the Senate in which comparing the British and Foreign Bible Society, with the Society for promoting Christian Knowledge; he contended that the latter was entitled exclusively to the support of Episcopalians; and urged as an objection against the former, that other objects hostile to the church, might be associated with the main and professed object.

Unhappily for him and for his side of the question, he sent a copy of the address to the Rt. Hon. N. Van Sittart, afterwards Chancellor of the Exchequer, which drew from that gentleman a brief but triumphant reply, one thousand copies of which, were published on the recommendation of his Royal Highness the Duke of Gloucester, who had been appointed Patron of the Cambridge Auxiliary. Professor Marsh however, was not easily to be discouraged, and he very soon gave to the public "An Enquiry into the consequences of neglecting to give the Prayer Book with the Bible," &c. in which no doubt to the surprise and mortification of some of his predecessors in the controversy, he openly abandoned a part of the ground which they had occupied: and declared that he saw no evil to arise from a union of Episcopalians and dissenters in the same society, if they would circulate the scriptures only in Foreign Countries.

His declarations on this subject are so explicit and full, and so

completely at war with the sentiments of many in our own country, who profess to have his authority with them, that we shall let him speak for himself. "The Liturgy of our church has no concern with the distribution of bibles, where christianity is professed under a different form. Neither duty nor interest require us, in this case, to do more than distribute the Bible. For this purpose I would gladly offer the right hand of fellowship, not only to protestants of every description,but to the members of all other churches, dispersed throughout the world. For this purpose we should all, as christians, engage on equal terms. Being concerned alike with the distribution of the scriptures, being alike desir ous of promoting the general cause of christianity, we should act on a principle which was common to all. The welfare of the universal church would be promoted, and the welfare of the Church of England would be unimpaired."

"In a society, therefore, com posed of churchmen and dissenters for the sole purpose of circulating the scriptures in foreign countries, I would readily and heartily par

take."

Still however the professor thought he saw great danger arising from the distribution of the bible alone within the bounds of the Church of England, and having argued the thing at large, tells us, "I have been the more diffuse on this subject, because among all the writers whe have engaged in the controversy about the modern Bible Society, I do not perceive that any one, except myself, has pointed out the danger arising to the established church, from the practice of neglecting to give the prayer-book with the bible." On such a question as the professor's pamphlet professed to discuss, it was plain that bis readers would expect to find some facts adduced. But it seems he had none to adduce and we have indeed been more than a little amused to see how he practi

;

in such a dilemma; and comes out
boldly, making a virtue of necessity.
"I have estimated," he says, "the
tendency of the Bible Society to pro-
duce an indifference to the Liturgy
among churchmen in general and I
have shown that the bare connection
with it is sufficient to produce the
effect-even when unassisted by the
operation of other causes. I have
here appealed to no fact whatever
I have deduced an inference by the
sole aid of abstract reasoning."

ces his skill as a controversialist certaining in how many languages the British and Foreign Bible Society has been the means of preaching the Gospel." This publication contained much useful information: but as it relates to the Bible Society, it went far to show that whatever dexterity the professor might evince, there was little fairness to be expected from him in this controversy. Availing himself of speeches which had been made by men who were more zealous than discreet, and which so far from being authorized by the British and Foreign Bible Society, had not even been delivered at its meetings, he endeavoured to fix on the Society the charge of arrogance, and even falsehood in claiming credit to itself for works which it had not accomplished. The injustice and disingenuousness of such an effort, was so palpable that it was considered best to leave it to work its own defeat and it is probable that the professor himself felt that something else was necessary to prop up his cause; for "the history of translations" was soon followed by "A Letter to the Right Hon. N. Van Sittart, in which the Professor declares that he gives an answer, not only to Mr. Van Sittart, but to all others who had written on the same side. This called forth a reply from the Rev. Mr. Otter, in which he fairly proves that many of the arguments which professor Marsh had declared himself to have answered, he had not even touched, that others had drawn from him, not refutation but reproaches, and that the farther he had advanced in the controversy, the less did he appear in the light in which his friends would wish to view him either as a christian or a divine.

This "abstract reasoning was soon shewn to be far from conclusive. He was answered by the Rev. Dr. Clarke and the Rev. C. Simeon, the one a Professor and the other a Fellow in the University of Cambridge; also by the Rev. Mr. Deal try, who showed that his ability in the controversy increased with his practice; and also by the Right Honorable N. Van Sittart, who again shewed his willingness to lay aside for a time the concerns of an empire for the purpose of vindicating the Bible Society. Mr. Van Sittart especially,showed how inconsistent Dr. Marsh was with himself, while all agreed in shewing that they feel no apprehension from "facts" which the professor had so cautiously avoided: but on the contrary they overwhelmed him with facts and names which proved that his great position was utterly untenable; that the clergy of the establishment who were connected with the Bible Society were among the most active friends of the Liturgy and Homilies; and that the demand for prayer books, and psalters had increased exceedingly among the members of the Established Church since the institution of the Bible Society.

But the professor "though vanquished could argue still." Towards the close of April appeared an appendix to the "Inquiry," under the title of "A History of Translations which have been made of the Scriptures, from the earliest times &c. composed chiefly with a view of as

:

In the mean time new trouble was preparing for the professor in a quarter whence he had reason to expect it. Mr. Van Sittart in his answer to the "Inquiry into the consequences of neglecting to give the prayer book with the bible," had particularly warned Dr. Marsh

« PreviousContinue »