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not merely for the rest of his body, but for the refreshment of his soul; not merely that he might relax from attention to worldly business, studies, labour, or employments, but that he might have time for serious reflection. Religion, indeed, is not to be regarded, as it too often is, as something that is to be attended to on the Sabbath alone. It is to be thought of every day. It is to be an habitual inward principle, sanctifying the soul, and regulating the conduct. Still, there are certain religious observances more peculiarly appropriate to the Sabbath, and which are to be viewed as so many important privileges to be improved, so many means of grace to be accounted for.

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He can have no desire for the good of his fellow-creatures; for he causes others, as well as himself, to transgress God's command, and prevents their attendance to their spiritual concerns. The writer of these few remarks had occasion, some time ago, to officiate in the church of a friend, the minister of a parish at great distance from the metropolis, one of the most noted stages on one of the great roads. On returning from divine service, it was necessary to pass two or three large inns, at the doors of which were standing coaches laden with passengers, and several chariots waiting for post-horses. The conversation naturally led to the demoralising effects of Sunday travelling; and the picture drawn of its consequences in that parish by the minister was appalling in the extreme. Very many of his parishioners, he said, were entirely excluded from attendance to divine service. Sunday, in fact, was the busiest day at the inns. Landlords, waiters, postboys, hostlers, were all involved in the same fearful desecration, and, as a natural consequence, ignorance and irreligion luxuriated in the parish. The number of private carriages that changed horses on the Sunday was almost incredible; and the minister stated it to be his firm conviction, that until some legislative enactments were made, nothing could check the growing evil. All his efforts to ameliorate the spiritual condition of his people were, in fact, entirely nullified by this crying evil.

But the evils of Sunday travelling have been thus well described by the present Bishop of London in his "Letter on the present neglect of the Lord's day." "Of the evils which result from the example of the higher orders in this peculiar mode of profaning the Christian Sabbath, I speak feelingly, under a recollection of the obstacles which it once threw in the way of my own

ministry. For several years I had the charge of a parish in which there was a large inn (situated close to the church), where persons travelling to Newmarket usually stop for their last change of horses. The line of towns and villages between London and that place is kept in a state of continued noise and bustle during the whole of the Sundays which precede the Newmarket meetings. More than forty pair of horses have sometimes been changed there on Easter-day; a great proportion of them while I was celebrating divine service. Not only all the servants and dependents of the inn, but a great number of the young men of the parish were taken away from their own Sabbath duties. to assist in this flagrant violation of them by others; not to mention that hundreds were engaged in observing their betters thus ostentatiously setting at nought the ordinances of religion; some urging with bribes, and others with execrations, the drivers of those poor jaded animals, for whom the merciful provision of a Sabbath seemed almost to have been made in vain.”*

It may be said, perhaps, that this was an extreme case- -that the nuisance complained of only occurred on certain Sundays in the year; but, assuredly, scenes by no means dissimilar present themselves in many of the stages near London in the summer months; and what his lordship had to complain of in his own parish, is a matter of serious annoyance to not a few clergymen who officiate in his lordship's diocese.

Perhaps these remarks may meet the eye of some one who has not viewed this subject in its true colours; who not only has felt no scruple in travelling on the Lord's day, but usually selects the day for the very purpose; and who, if he travels by a public conveyance, satisfies himself by the reflection, that the vehicle will travel whether he goes by it or not. But surely this is a wretched mode of quieting the conscience. I would remind the Sunday traveller, that the question is simply this, Has God required the Sabbath to be hallowed, or has he not? No sane man can presume to doubt what the answer to such a question should be; and it is imperatively binding upon every man to endeavour to obey God's commandments in their widest and most unlimited extent.

M.

* A Letter on the present Neglect of the Lord's Day, addressed to the inhabitants of London and Westminster, by C. J. Blomfield, D.D. bishop of London. 1830.

ASIATIC CHURCHES.-(IV.)

Pergamos.

"And to the angel of the Church in Pergamos write; These things saith he which hath the sharp sword with two edges; I know thy works, and where thou dwellest, even where Satan's seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth, But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate. Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth. He that hath an ear, let him hear what the Spirit saith unto the Churches: To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it."-Rev. ii. 12-17. PERGAMOS is situated on the right bank of the river Caicus, about sixty miles to the north of Smyrna, and contiguous to the sea. It was the ancient metropolis of a powerful and independent kingdom; a seat of oriental learning, as well as an early and impressive scene of Christian triumph. The advantages of its situation, at the foot of an elevated hill, commanding an extensive plain, rendered it a most important stronghold; and, owing to the genius of its inhabitants, it became a splendid metropolis under the Attalian kings. The Egyptian monarchs, jealous of the increasing fame of Pergamos as a place of learning, prohibited the exportation of the papyrus, which was commonly used for writing; and this gave rise to the manufacture of parchment, with which the people of Pergamos began to make their books. A magnificent library was here formed, which was afterwards transported by Cleopatra, and added to that of Alexandria. Pergamos is not mentioned in the Acts of the Apostles; and there is no authentic record as to the period when Christianity was introduced into that city. It is obvious, however, that when this epistle was addressed to the Christian Church, its members had boldly testified their adherence to the faith of the Gospel.

The Almighty Saviour is here represented as "He which hath the sharp sword with two edges," or, as it is elsewhere said, "out of whose mouth went a sharp two-edged sword," ready to destroy his enemies. His language is that of commendation, not unmingled, however, with reproof. "I know thy works, and where thou dwellest." He commends their piety, stedfastness, and zeal-all which had been testified in a situation and under circumstances of peculiar difficulty. Pergamos is here spoken of as the very seat of Satan," the prince of the power of the air, the spirit which now worketh in the children of disobedience." Here he exercised a fearful dominion over the souls of his wretched captives, giving them up to strong delusion, that they should believe a lie. And the enmity against the Gospel was so great, that Antipas, styled by the Saviour " my faithful martyr,"

suffered for the truth. We have no certain account concerning this individual; and although he alone is mentioned by way of eminence, it is more than probable that others witnessed a good confession in this

city, and sealed their belief in the doctrines of the Gospel by their blood.

So far the picture is bright; so far there was much to commend in the state of the Church of Pergamos; but still it was not faultless; for there were among them that held the doctrine of Balaam. St. Peter (2 Epist. ii. 15, 16), foretelling the springing up of false teachers, who should disturb the peace and unity of the Church, and bring in abominable heresies, speaks of them as those which have forsaken the right way, and are gone astray, following the way of Balaam, the son of Bosor, who loved the wages of unrighteousness; and St. Jude (ver. 11) describes such persons as those who have " gone in the way of Cain, and run greedily after the error of Balaam for reward." It is obvious that this description is intended to imply that there were some even of the professing Christians of Pergamos who had thrown aside the wholesome restraints of the Gospel who had indulged in the same vices which were so shamelessly practised by the heathen. The corrupt doctrines and practices of the Nicolaitanes, already referred to as disgracing some of the converts at Ephesus, had here also their adherents. The state of the heathen world was indeed deplorable, and Pergamos appears to have been sunk in the lowest depths of moral degradation. The inconsistent professors of Christianity should have been excommunicated. Their bearing the Christian name, while they disgraced the Christian character, had a natural tendency to bring the religion of the Saviour into disrepute. They ought, therefore, to have been cut off from the body of believers, who should have protested against their inconsistency.

The call to repentance was here made by the Saviour; with the assurance, that if not listened to and laid to heart, inevitable destruction would ensue. How gracious are the calls of a long-suffering God! How compassionately does he expostulate with the sinner! "Come now, and let us reason together, saith the Lord; though your sins be as scarlet, they shall be white as snow; though they be red like crimson, they shall be as wool." Jesus is exalted a Prince and a Saviour to grant repentance and remission of sins.

The address concludes with the most gracious promises "to him that overcometh." First, he is told, that he shall eat of the hidden manna, namely, those rich spiritual consolations which are the result of a living faith in that Saviour, who speaks of himself as "the bread of life," "the living bread," of which, if a man eat, he shall live for ever. Moses commanded Aaron to fill a vessel with the manna which had been so graciously provided for the sustenance of the Israelites, and to lay it up in the tabernacle as a perpetual memorial of the goodness of God. This manna was accordingly placed in the ark of the covenant, in the most holy place, where it remained secret, as none entered that place but the high priest, once a year. Reference is unquestionably here made to this circumstance. Another gift to be bestowed is a white stone. This refers to the custom of the ancients in their courts of judicature, in which the judges used to announce their decisions by pebbles, the white denoting that the prisoner was absolved from the charge brought against him, the black that his guilt was fully esta

blished. On this white stone a new name was to be written, declaring his adoption into the family of God; and it is further added, that no man knoweth this name save he that receiveth it-testifying that religion is a matter of private personal concern. He who is refreshed by the bread of heaven feels the refreshment in his own soul, of which the world knows nothing; it is therefore hidden manna on which he feeds. He who is adopted into the heavenly family has the witness in himself; the Spirit also bearing witness with his spirit, that he is a child of God. The blessings of pardon, adoption, and grace, are here promised to the conquering Christian. They are all comprehended in the gracious assurance vouchsafed to the faithful at Pergamos.

The Church of Pergamos continued for several centuries to send a bishop to the councils of the Church; but, by degrees, we lose all trace of its spiritual condition.

The modern city, which occupies the place where Pergamos stood, is called Bergamo; amidst which many ruins are discoverable of the ancient grandeur of the place. Among the remains of Christian antiquity which still exist, the ruins of a church of the Agios Theologos, or St. John, are pointed out, supposed to have been one of the erections of the Emperor Theodosius. To this the Greeks still occasionally repair for worship, and some paltry figures of saints are hung up in it. There is another ancient church on the banks of the Selinus, called Sancta Sophia, but now used by the Turks as a mosque. Tradition regards this as the identical church wherein the first Christians of Pergamos assembled for worship. The supposed tomb of the "faithful martyr Antipas" used to be shewn in it. Mr. Arundel thus speaks of Pergamos:-"At twelve o'clock the grand plain of Pergamos was in full view before us. At a quarter past one, the river Aksou (Caicus) was again by our road on the right, and in the front distance rose the majestic Acropolis. The country, before entering the town, was of an unpromising aspect, rocky, and bare of trees, and in the winter must be very desolate. On entering the town, now nearly dark, I was struck by some enormously high masses of walls on the left, strongly contrasted with the diminutive houses beneath and around them. I heard subsequently that they are the remains of the church of the Agios Theologos." "On the following day," continues Mr. Arundel, "I accompanied a Greek priest to his church, the only church at present in Pergamos; it lies on the ascent of the castle hill, and is a poor shed covered with earth. Though the sun was blazing in full splendour on all the scene without, this poor church was so dark within, that even with the aid of a glimmering lamp, I could not distinctly see the figures on the screen. On one side of it another priest kept a little school of thirty scholars. I gave him a Testament. The contrast between the magnificent remains of the church of St. John, which lay beneath, and this, its poor representative, is as striking as between the poverty of the present state of religion among the modern Greeks, and the rich abundance of Gospel light that once shone within the walls of the Agios Theologos."

"The Christian population of Pergamos seems to

have increased considerably since the time of Smith and Rycaut. The former says, the state of the Christians here is very sad and deplorable, there being not above fifteen families of them; their chief employment is gardening, by which they make a shift to get a little money to pay their harache, and satisfy the demands of their cruel and greedy oppressors, and maintain a sad miserable life." Rycaut's observation applies perhaps more properly to the Turkish population. "Whereas, about ten years past, there were fifty-three streets of this town inhabited, there are now only twenty-two frequented; the others are deserted, and their buildings go to ruin. The present population is, I think, underrated at fifteen thousand; of which fifteen hundred are Greeks, two hundred Armenians, who have a church, and about a hundred Jews, with a synagogue."

The Christians in Pergamos, says Mr. Milner, "are under the jurisdiction of the Bishop of Elaia, who is suffragan of the Bishop of Ephesus. The resident clergy are poor and ignorant, and Christianity exists in name and profession rather than in spirit and practice. The Greeks hold that baptism has not been properly administered unless the person has been immersed three times, once in the name of the Father, a second time in the name of the Son, and a third time in the name of the Holy Ghost. We take our leave of Pergamos," he continues, "with mournful feelings; its literature, arts, and religion, have alike disappeared; and under the dominion of a false creed and a corrupt faith, it is now a scene of spiritual blindness and mental degradation. When it shall shake off the fetters of superstitious observance, and the truth regain its ancient influence, and the preserved remnant be delivered from the bondage of the Ottoman and the yoke of antichristian apostacy, is a problem for the future to solve."

The Christian's lot is often cast in a soil peculiarly unfavourable for the cultivation of holy feelings and devout affections. He lives in a world where the power of Satan is still fearfully predominant. "His visible kingdom may be said to exist wherever the true God is not recognised, wherever falsehood and superstition are established, and wherever the pollution and misery which flow from their dominion deform and defile the face of society. His invisible kingdom may be said to exist in those countries or hearts in which, whatever be the outward profession of faith, the mind is subjected to the dominion of falsehood, lust, and cruelty, and is habitually conformed to the law of sin, instead of to the law of God."†

The Christian has need of continual prayer, earnest diligence, and unceasing watchfulness, lest, like those of the professors of Pergamos, he should be drawn away by his own lusts and enticed. Persecution often besets him, not, indeed, accompanied with the horrors of the dungeon or the stake, but of a character sufficient, in too many cases, to induce him not to advance boldly on the Christian road. Tribulation is fre

* Dr. Smith was chaplain at Constantinople. He set out from Smyrna on his journey to the other Churches on the 3d of April, 1671.

Sir Paul Rycaut, consul at Smyrna, visited them in 1678, accompanied by Dr. Luke, chaplain to the embassy.

Rev. J. W. Cunningham.

quently his portion, and arising sometimes from his spiritual conflicts. He wrestles not against flesh and blood, but against principalities and against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Let him not be weary, however, or faint in his mind. Let him meditate on the gracious promise of the text. Let him bear in mind that heaven's ransomed company are represented as having "come out of great tribulation;" and that the day will speedily arrive when the greatest honour conferred on the believer will proceed from the testimony borne by the exalted Saviour; Thou hast held fast my name, and hast not denied my faith; and now I will confess thee as my disciple, as my friend, as heir with me of the heavenly inheritance, before my Father and all the holy angels.

The empire of Satan, long as it may have been established on the earth, and deeply fixed as may have been its seat, shall ultimately totter and fall. His legions may be great, his emissaries may be powerful, and they may "make war with the Lamb," but "the Lamb shall overcome them: for he is Lord of lords, and King of kings." He hath girt his sword upon his thigh, and he shall ride on prosperously. The sword of his mouth shall destroy every enemy - shall cut asunder every obstacle to the full and permanent establishment of his kingdom—that universal kingdom, composed of all people, and nations, and languagesthat dominion, which is an everlasting dominion, which shall not pass away; that kingdom which shall not be destroyed.

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Biography.

THE RIGHT REV. THOMAS FANSHAW MIDDLETON, D.D.
FIRST BISHOP OF CALCUTTA.

THE state of religion among the British residents in India, at the close of the last, and commencement of the present, century, could not fail deeply to affect the minds of pious persons, whose relatives were there stationed, and were necessarily exposed to the numerous temptations which presented themselves to cast off all serious thought, and to forget the solemn requirements of God's law. The Christian philanthropist could not hear without deep emotion of the avowed recklessness that existed to the claims and demands of the Gospel. India, indeed, with its millions of heathen worshippers, sitting in darkness, and in the region and shadow of death, presented a melancholy spectacle to the reflecting mind; but the British population resident among them, it is to be feared, were too little alive to a sense of religious duty. Truly pious persons, certainly, were to be found among them. A few devoted ministers of the Gospel were labouring with assiduity and fidelity; but what were they among so many? The call for a more adequate supply of faithful labourers was imperative; and it is almost impossible to conceive the principle on which they could have acted, who looked not only with a jealous eye on every attempt made for the conversion of the natives, but who were unwilling that the European population should be more extensively favoured with the means of grace.

"In all ages, and in all countries," says a living prelate of our Church, "the vices and crimes of Christians have formed the most formidable impediment to the truth of the Gospel; and in no quarter of the globe has the truth of this remark been more strongly exemplified than in India. It was the desire of gain

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which induced the first settlers to establish themselves in the country; and their successors, through a long series of years, were actuated by no other motive. Their object was to accumulate as rapidly as possible such a mass of wealth as might enable them to live in luxury and splendour when they returned to their native land. Influenced by this motive, and placed in circumstances most unfavourable to the cultivation of religious principles and affections with no Christian institutions to remind them of the faith in which they had been bred with no periodical returns of public worship to recall their thoughts from their worldly cares and occupations to the concerns of eternity, can we wonder that they soon ceased to retain more of Christianity than the name, or that their morals were gradually corrupted by the continual observation of pagan manners and pagan vices."*

The subject of a regular ecclesiastical establishment in India had, for some time, excited the attention of the British parliament, as well as of the directors of the East India Company; and was not, as may be supposed, viewed by all parties in the same light. Without adverting to the opposition made to the plan, or to the names of those who manfully espoused it, it is sufficient to say, that by "an act for continuing in the East India Company for a further term the possession of the British territories in India, together with certain exclusive privileges," &c., India was placed under the episcopal jurisdiction of a bishop, in 1814, whose residence was to be at Calcutta, and on whose shoulders was to rest the overwhelming load of the direction of ecclesiastical matters in the East. Considerable benefit was expected to be the result of this new establishment; and unquestionably the anticipations of those who regarded it as likely to introduce a new order of things, have not been disappointed. "In this consists one of the most important advantages to be derived from the ecclesiastical establishment in India," continues the prelate, whose words I have already quoted, "that it cannot fail to confirm the faith, and improve the practice of the European inhabitants. They, who were early instructed in the truths of the Gospel, and have acknowledged their efficacy, will no longer be exposed to the danger of sinking into forgetfulness and indifference, through the absence of those visible institutions, and the want of those regular calls to religious exercises, without which, in the present corruption of our nature, the flame of devotion can with difficulty be sustained. While they who have never been sensible to the power of religion, if they are not renewed in mind, or prevailed upon to abandon their criminal habits, will at least be awed into decency, and be solicitous to conceal the vices that they formerly practised without compunction, and without shame. How materially must such a change in the deportment of the British settlers contribute to the success of the missionary's labours! Hitherto he has contended not only against the prejudices of the native, but also against the corrupt morals of Christians themselves; for with reason might the Hindoo question or deny the superior pretensions of a religion, which appeared neither to command the respect, nor to influence the behaviour, of its professors."

The first person appointed to fill the see of Calcutta was Dr. Thomas Fanshaw Middleton, at that time archdeacon of Huntingdon, and vicar of St. Pancras, Middlesex.

Dr. Middleton was born at Kedleston, in Derbyshire, in January 1769, and was the only child of the Rev. Thomas Middleton. He received his earliest education at Christ's Hospital, in London, whence he was removed to Pembroke College, Cambridge, on one of the school exhibitions. He took the degree of

Sermon preached before the Society for the Propagation of the Gospel, Feb. 21, 1823, by John (Kaye), Lord Bishop of Bristol.

B.A. in 1792, his name appearing in the tripos among the senior optimes. He proceeded to the degree of M.A. 1795, and B. and D.D. in 1808.

He was ordained, in 1792, by Dr. Pretyman, bishop of Lincoln, and entered on his ministerial duties at Gainsborough. In 1794, he was appointed tutor to the sons of Dr. John Pretyman, archdeacon of Lincoln; and was presented by the bishop, in 1795, to the rectory of Tansor, in Northamptonshire. He, about this time, published a small periodical, entitled "The Country Spectator." He married, in 1797, Elizabeth, eldest daughter of John Maddison, Esq. of Gainsborough. In 1798, he published "The Blessing and the Curse," a thanksgiving for the success which had followed the British arms; and in 1802, he received another piece of preferment from the bishop of Lincoln, the rectory of Little Bytham, with Castle Bytham annexed. His reputation as a scholar was very considerable; but it was not until the year 1808, that he more fully established that reputation by the publication of a "Treatise on the Doctrine of the Greek Article applied to the Criticism and Illustration of the New Testament;" a work of great importance to the Biblical student, and which brought Dr. Middleton more prominently before the public. In 1811, he resigned his livings for that of the large, and even then overwhelmingly populous parish of St. Pancras, with that of Puttenham in Herts. And in April 1812, he was appointed archdeacon of Huntingdon, in the diocese of Lincoln. All his preferments, in fact, he owed to Bishop Pretyman; St. Pancras being in the gift of the Dean and Chapter of St. Paul's, of which the bishop was for many years dean.

The overgrown state of the suburban parishes of the metropolis, and the lamentable destitution of places of public worship in connexion with the Established Church, were subjects of deep regret to those who were not only anxious that the Church should maintain its position in the hearts of the people, but who foresaw the fearful consequences of suffering a dense population to grow up in utter ignorance of the truths of the Gospel. When Dr. Middleton entered on the vicarage of St. Pancras, the population amounted to upwards of 50,000 persons, while there was but one church in the parish, and that scarcely capable of accommodating a congregation of 500. Dr. Middleton endeavoured, to a certain extent, to remedy the evil. He was the means of the introduction of a bill into parliament for the erection of a new church, which was lost in the debate upon the second reading. Can it be wondered at, that, with such inadequacy of church-room, many persons should have been induced to attend dissenting places of worship, where accommodation could easily be obtained at a moderate rent, where every attention was paid to the comforts, and, not unfrequently, to the caprices of seat-holders; and that, by habit more than by choice, thousands thus left the pale of the Establishment, and brought up their children as non-conformists? While every newspaper records the erection or consecration of new churches; while many have been erected in the metropolis and its vicinity, not to speak of the country at large; and while there is on foot the truly Christian plan of building fifty churches in London, we can scarcely believe the fact, that, five and twenty years ago, the incumbent of a parish, containing upwards of 50,000 persons, and a man of no inconsiderable influence, was unable to obtain permission to erect a place of worship in his parish, where at most but a twentieth part of its population could join in the services of the sanctuary.

Dr. Middleton was appointed to fill the newly created bishopric of Calcutta, was consecrated at Lambeth, and entered on the extensive labours of his diocese with the best wishes and most fervent prayers of all who had the extension of the Redeemer's kingdom, and the spiritual and eternal interests of their

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fellow-creatures at heart. In accepting the appointment he made many sacrifices of no ordinary kindhis preferment in the Church at home was such as to render pecuniary emoluments not an object of desire; and he had every reason to expect that higher dignities awaited him. But he seemed to feel the appointment to a larger sphere of usefulness, as one which he ought not to reject. "I have heard him say," says Archdeacon Pott, "in the warm effusion of his heart, that he had revolved the subject which had been placed before him by the wishes of those who, with so much judgment, selected him for this charge; and that having, without eagerness of mind, or overweening confidence, surveyed the matter on all sides, and having lent an ear to the call, he thought that it remained for him to cast every care behind him, and to address himself, with an humble trust in the good providence of Almighty God, to the work to which he was appointed."

One great object of the bishop, soon after his arrival in India, was the erection of a college, where the means of sound scriptural education might be afforded, and where the rising generations for the time to come might derive instruction, with more especial reference to the propagation of the Gospel. He saw that without the assistance of native teachers, and the translation of the Scriptures into the languages of the country, little real good would be effected; and therefore, in reply to a letter from the Society for the Propagation of the Gospel, he strongly pressed the necessity of establishing a mission college near Calcutta. Towards the accomplishment of an object so desirable in every point of view, the bishop directed all the powers of his active and comprehensive mind; and after some years of patient labour, and no small anxiety, he had the happiness of laying the foundation-stone of the Calcutta Mission College, on the 15th of Dec. 1820. The building was designed in a manner well worthy the important object in view. It stands on the right bank of the Hooghly, on a piece of ground granted by government, about three miles from Calcutta.

Most liberal grants were made towards its erection, and the foundation of scholarships and exhibitions, by the great leading societies connected with the Church at home. An elegant brass plate was deposited under the foundation-stone, on which was engraven a grateful acknowledgment of the contributions afforded by the Society for Promoting Christian Knowledge, and the Church Missionary Society; the information of a liberal grant of the British and Foreign Bible Society not having reached India. The object excited great attention in England-a royal letter was obtained, authorising collections to be made in the churches throughout the country; and the sum collected exceeded 50,0001. "On this important undertaking did the bishop devote much time, thought, and personal labour. He not only superintended the progress of the building, but himself drew all the plans, and entered into the most minute details of its internal arrangements; while to his anxiety for its completion may his death, humanly speaking, be in some degree attributed. Although he was not permitted to witness those advantages which he anticipated from the institution, he yet lived long enough to see the exterior of Bishop's College' completed, its principal professor appointed, and to lay down rules for its future government. It will re

main, so long as Christianity maintains any footing in India, a noble monument to the comprehensive and pious genius of its projector, and to the munificence of the society which established it." "It was to the New Mission College, said Archdeacon Lorings (who did not long survive him), in a sermon preached on his lordship's death, that the bishop eagerly looked as a sure means of extending knowledge to the people of this

* Life of Bishop Heber.

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