Those who duly reflect upon the strange eventful history of British power and British influence in India, must be persuaded, I think, that neither has the Anglican Church been permitted by Providence to strike root here downwards and to bear fruit upwards, without some higher purpose, (high as that undoubtedly is,) than the consolation and encouragement in Christian faith, duty, and obedience of a few thousand Englishmen. Our Church in India is peculiarly and emphatically a missionary Church; and among other missionary labours, her ministers in Travancore cannot be more nobly or more profitably employed than in thus making the children of the Syrian Church their own. I am convinced that there is no other method within our reach of bene fiting this sister Church. The experiment however has not yet been tried, as it ought to be, liberally as well as faithfully. The question whether the cause of true religion would be a gainer by receiving any of the Syrian clergy into our communion, is one of deep interest. I have touched upon it in my journal, and I venture to hope that the opinion I have given, may meet with the approbation of far more competent judges than from my limited. experience I can pretend to be. My own persuasion is, that to admit a Syrian priest to minister among our people might produce excellent effects, if he came to us in sincerity and truth, and if his conduct correspond with his convictions; but that as the reception of any one of their clergy, whose character is not clear as the noon-day, and whose motives for desiring to join us are in the slightest degree questionable, would be proportionably injurious, we are bound to obtain for ourselves every security for his future faithfulness, that can be provided by the most rigorous investigation, as well as by the amplest testimonials. Fully recognizing their orders, and anxious to show all due respect to that ancient Church, before I could in any way unite with the Syrians, I would wish to detect in them, as I heartily pray that they were more largely developed among ourselves, the "twelve signs of grace and predestination" enumerated by the Apostolic Bishop Taylor; for "these are the marks of the Lord Jesus, and the character of a Christian; this is a good religion; and these things God's grace hath put into our powers, and God's laws have made to be our duty, and the nature of men and the needs of commonwealths have made to be necessary. The other accidents and pomps of a Church are things without our power, and are not in our choice; they are good to be used when they may be had, and they serve to illustrate or advantage it; but if any of them constitute a Church in the beginning of a society and a government, yet they are not of its constitution as it is Christian, and hopes to be saved." Of the Tinnevelly district I have spoken simply and truly as it is, one of the strongest bulwarks of Christian truth, as taught by the Church of England, in India. The unhappy schism, well known to all who take an interest in religious matters in this country, occurred before my arrival in the diocese; and most thankful am I to say, that to the best of my belief it is utterly passed away as a tale that is told. With respect to the journal itself, I shall offer no apology for the undressed form in which it is presented. Such things, if they have any value at all, are most valuable when they come warm and direct from the heart. To give a picture of Travancore and Tinnevelly, as connected with the best interests of our Church in southern India, would require, among many other qualifications, a residence of years; mine therefore is but a sketch, but the outline is true to the reality. I may add, that the present little volume is a part of a diary kept by me from the time of my departure from England, which, though not intended for publication, may perhaps be printed hereafter. Bishopstoke, Kotagherry, 18th Feb. 1841. |