CHAPTER XI.

AGRA.

Mr. Corrie and his party reached Agra on the 18th of April 1813. There he was made acquainted with the death of Mr. Martyn. In a letter to Mr. Sherer, and with reference to that event, Mr. C. writes:--

“We arrived here in good health, and found your letter containing the affecting intelligence of Martyn’s death:--to us afflictive, to him happy beyond expression. I thought of writing immediately, but could find nothing beyond lamentations to express; lamentations for us, not for him. He was meet for the “inheritance of the saints in light,”--my master is taken away from me, O for a double portion of his spirit! The work of printing and distributing the scriptures, will henceforth go on more slowly. It is impossible to have so lively an impression of the importance of supplying the written word, where people have not intercourse with the spiritually needy. You all feel for the poor English, because you now and then talk with them, and have demonstration of their ignorance on eternal things. Thus those who enter among the heathen have a demonstration on the subject, which constrains them to pity them, and to exclaim, ‘O that they had but a Bible!’”

Shortly after his arrival at Agra, Mr. Corrie enquired for, and obtained a house, every way suitable for the residence of Abdool Messeeh. The rent was agreed upon, and possession in part given, but in the meantime Abdool’s circumstances becoming known, the owner of the house, a Mahomedan, departed from his agreement, and would not accept Abdool for a tenant. But shortly afterwards a property called Boottats Kuttra, a court in the middle of the principal street in Agra, being put up for sale, it was bought by an English gentleman, who generously gave it for the purposes of the mission. In this place Abdool Messeeh regularly conducted Divine Service twice on Sundays, and once, sometimes twice, during the week. He had family worship also, daily with the Native Christians, who resided in or near the Kuttra. Some account of these missionary proceedings is given by Mr. C. in answer to a letter from Mr. Sherer. He writes, on the 8th June 1813:--

“The plan of a Native Free-School I admire greatly; and have no doubt of its utility and success. I have been proceeding on that plan ever since I came to the country. James[85] failed me, and one of the boys, (Simon) through the wickedness of his parents, is likely to fail me also; yet I do not despair. Osman is one of the cleverest of any, in English; Nicholas, most solid; Abdool’s two nephews are promising, especially the younger, Shumsher Rham. We have a tribe of younger ones, and a whole host of little sons of drummers. J. A. is coming, on the first opportunity, to be my English master for them; which will relieve me much, both as to time and labour; after two disappointments, and many attempts, we have at length obtained an old premise in the city. This is the fourth day we have been in possession; and a school is already collected there. The whole city rings with this, to them new doctrine; and copies of the New Testament are eagerly sought for: not a tongue moves in opposition; which is a matter both of surprise, and congratulation. Abdool Messeeh is greatly called forth; and his heart becomes more and more in the work, as people come forward. Two or three, indeed many, have professed their wish to be baptized; but perhaps these are not the most hopeful, for being most forward. The subject has now got amongst the English; and they evidently don’t know what to make of it.... The people in the city generally speak of the school with great approbation, and hope it will be made a college. The establishment for the whole is now, a Molwee 20 Rs.; an Ostad 10 Rs.; a writer 7 Rs.; and a schoolmaster for the little boys 8 Rs.; besides Durwan 3 Rs.; and about 25 Rs. for the maintenance of children, &c. &c. So that, I fear, I cannot enlarge much our present establishment.”

Although it had hitherto been the unchristian policy of the Indian government either to discountenance all efforts to raise the moral and religious condition of their subjects, or to leave them to be altogether dependent for instruction in the great truths of revealed religion, on the personal zeal and narrow resources of a few private individuals, yet a better state of things appeared now to be at hand. The various missionary societies, and the religious portion of Britain at large, regarded the renewal of the company’s charter to be a favourable opportunity for pressing upon the attention of the legislature, the destitute condition of India with respect to the gospel. This was accordingly done, and the result was, that during the month of June 1813, the parliament affirmed the necessity for a Church establishment in India; voted that it was the duty of England to promote the moral and religious improvement of her subjects in India; and that facilities ought likewise to be afforded to persons desirous of going to India for the purpose of accomplishing those benevolent designs. This favourable change in the policy of government was of course unknown to Mr. Corrie, when he addressed the following letter:

TO THE REV. MR. SIMEON.

“Agra, June 23, 1813.

“What will the new charter bring to light in respect of our ‘project,’ as Mr. Cecil used to speak? The desirableness of some extension of our present establishment, is beyond all dispute: the most careless among us cry shame on the want of attention of our governors to this point. If we had a sufficient establishment of proper chaplains, there need be little further anxiety about evangelizing India: but who are to supply the places of Brown, Buchanan, Jeffreys, and Martyn? It seems almost as if Mr. Carey’s prophecy were coming true, that God would not employ _us_ in the work of evangelization. Amidst the great attention we hear of, excited to the distribution of the scriptures, how comes it, none of our Brethren offer _themselves_ to come and _distribute_ the word of life? And what are we, who believe Episcopacy to be the Order of the primitive church, to do for duly ordained pastors, from among the native converts? I write thus freely, my honoured father in the gospel, for now Mr. Brown and Mr. Martyn no longer bring these subjects before you, and Mr. Thomason, though he is nearer the scene of action, has really no more to do with the _natives_ than you have, nor does Mr. Parson give himself to this work. Mr. Thomason has more to do as Minister of the Old Church, Secretary, etc. etc. than one man ought to have, and this situation must always occupy one: and Mr. Parson gives himself wholly to the British soldiers, among whom he is eminently useful.

“I am now next on the list of Chaplains to be appointed to Calcutta, and if I must go, there will then be no chaplain out of Calcutta, to enter into the affairs of the Natives. There is no town in India, where a person may not be usefully employed in missionary work, and for superintendance, Calcutta is a preferable situation, but then there must be something to superintend. At present, I am in some perplexity on this subject. God has been pleased to make the labours of Abdool-Messeeh very acceptable in this place in general. I yesterday sent off to Mr. Bates a copy of his journal from March to this time; there are eighteen children at his school in the city, and six candidates for baptism: the whole city, containing a population of upwards of fifty thousand, is moved, and very little opposition has appeared; _none_ that deserves to be called opposition: the Kazee[86] has begun to move against us. I trust we shall give no occasion for tumult, nor have I the smallest fear on that head. Martyn’s translation is admired as a composition, no less than as containing important truth; could he look from Heaven and see Abdool Messeeh, with the translated New Testament in his hand, preaching to the listening throng, and could he know of Mr. M.’s wish to follow his steps in this work, it would add fresh delight to his holy soul! Now this prospect of a rising native church makes one reflect, what is to be done for them. Could Abdool Messeeh be properly ordained, he is, in my opinion, for humility, zeal and discretion, most eminently worthy of the ministry. Fervent and experimental piety with such matured judgment, I never expected to meet with in a native of Hindoostan, and such are the sentiments of Mr. M. and another Christian friend, now with us, respecting him. But according to my views on the subject, he cannot with propriety administer the Christian Sacraments; and my successors would not, perhaps, admit him to their presence. It seems my duty, to decline all removal, as far as I may be permitted, and, I trust, I shall be able to do so, though it would, in many respects, prove a trial both personal and otherwise. The Armenian bishops, and the bishops of the Syrians, have occurred to me, if their ordinations be considered valid.[87] If I had any suitable helper to whom the work might be committed, I should perhaps, think it advisable to take the privilege of furlough, for the recovery of my strength, if it please God. The great quantity of medicine, I was obliged to take, reduced me much, and the right side is still very tender. I trust in this, and all my ways, to acknowledge the Lord, and doubt not, he will guide me aright. May his kingdom come more fully in my own heart, that I may do his will in all things!”

The success which, under the divine blessing, had so signally marked the labours of Abdool Messeeh at Agra, was not unattended by correspondent difficulties. The loss of caste and the consequent destitution which followed the native converts, required to be alleviated by supplying them with sustenance, until some employment could be found for them. The schools also, which had been established under the favourable circumstances, mentioned in the foregoing letters, were necessarily attended with a certain regular expense. As, therefore, Mr. Corrie’s resources were altogether inadequate to meet the stated and increasing demands upon them, he applied to the Calcutta agents of the Society for Missions to Africa and the East, to ascertain how far assistance might be looked for from that Society. He suggested to them, at the same time, that an auxiliary missionary society might be formed in Calcutta, which might aid the work he had in hand, by monthly subscriptions. He advised, moreover, that a few friends of missions should form themselves into a committee, for the purpose of considering how native converts could be best employed, and their children be brought up to trades. The result of this application to Calcutta, was the formation of an association, and the collecting of subscriptions to the amount of four hundred pounds, the express objects of which were to enable Mr. Corrie to “establish and support native schools at Agra and elsewhere.” Subscriptions from private sources also, were not wanting. To a friend who took an interest in the Agra mission, Mr. Corrie writes on the 2nd of Aug. 1813.

“I was far from expecting any separate contribution to the work here, but do not even wish to refuse it; for sure I am that of money thus spent, we shall be able to say at last, ‘what I have given away, remains.’”

He then goes on to inform his correspondent, that

“The Sunday (July 25.) before yesterday was the beginning of our visible edifice. The foundation is, I am persuaded, laid in Christ. The Hukeem[88] and Abdool’s nephew, are both not only enlightened in mind, but informed also in judgment. The former once led a party to fight for Islam, consequently his conversion has called forth more of the spite of the enemy than we before have seen. Several have told Abdool plainly, that under any other government they would have risen upon him. I observe without saying anything to any around. Mr. H. talks to every body in the same strain, and then tells E. the remarks people make. Why! I know before hand what such people will say.”

The Hukeem mentioned in the preceding extract, was a Mahomedan from Bhurtpore, and physician to the Rajah’s family. His first acquaintance with divine truth was through the medium of the Pentateuch in Arabic, which a Romish priest had lent him some years before the date of the letter just quoted. Afterwards, meeting with a copy of the gospels translated into Persian, by Sabat, the Hukeem became convinced of the truth of Christianity, but made no open profession of the gospel; until under the instruction of Abdool, he learned “the way of God more perfectly,” and was baptised by the name of Talib Messeeh Khan, on the Sunday above-mentioned. His baptism occasioned so great a sensation among the Mahomedans, that Abdool’s house in the city was for some days a constant scene of comers and goers. The disciples of the various Musselman saints came in bodies (sometimes of upwards of forty) to enquire about the mode of initiation into the Christian Religion. The eldest nephew of Abdool was baptised at the same time with the Hukeem.

These promising appearances, however, brought with them correspondent anxieties, so far as respected Mr. Corrie; for in writing to Mr. Sherer (Aug. 18, 1813,) he remarks:--

“I never before felt the care attending the winning of souls as now; and never before so entirely felt my own perfect insignificance and folly. While all was only beginning, there was food for vain glory, and no occasion for suspicion or watchfulness. Now time has been given for probation, my rest sometimes departs from me lest Satan should gain an advantage over us.”

Mr. Corrie then goes on to inform Mr. S.:

“The Hukeem I baptized proves a man of superior understanding. He has begun Hebrew, and if he proceeds as he has begun, will prove a most valuable corrector of the Hindoostanee Old Testament, which Mirza Fitrut has translated from the English. He is not, however, so obliging in his disposition as Abdool Messeeh. The eldest nephew of Abdool has been, ever since his baptism, quite another creature,--lively, devoted, and the servant of all. He is on your fund, as a Reader; and the Hukeem receives for himself and family 20 R. till he becomes qualified for some office in the church. To prove the sincerity of the Fakeers, I hired forty Bigohs[89] of land, and they have laboured with readiness for their bread, in clearing, weeding, watching, &c. This has been a present extra expense, but I am told the grain will produce a return. In consequence of the scarcity, multitudes of poor are very ill off, and a subscription, at the suggestion of Mr. F. was entered into for their relief. The sum amounts to 15 Rs. a day, and Abdool and I are the Almoners: a more troublesome and unthankful office I was never engaged in. Two months, it is thought, will put an end to the present distress. Three Schools, beside the one at home, are gaining ground. The supply you mentioned could easily be appropriated, and when something is determined, I will send down a statement of items. I refrain at present, lest I should seem to claim what will come as an offering to the Lord. I feel it would be an honour to live on bread and water that all might go in this work and way; but the claims of justice and family demand attention also.”

Occupations of various kinds now so multiplied upon Mr. Corrie, that his private Journal was but irregularly kept. The completion of seven years’ residence in India was, however, too marked an event to pass unnoticed by him, and he therefore writes:--

“Agra, Sep. 19, 1813. To-morrow will complete to me seven years in India. Many mercies have attended me, and many instances of God’s gracious dealings, which ought to be had in remembrance, to His praise, and my own comfort and encouragement. The death of Mr. Brown, and afterwards of Mr. Martyn, deprived me of two pillars on whom I leaned partly for so long a time: and to this hour I feel my earthly masters to be taken away from me. There is now none on earth, to whom I look for guidance as to what I should do in my ministry. For a time this discouraged me; but the Lord mercifully made my way plain, and his work here is going on with seeming success. For this work Abdool Messeeh was raised up, and qualified, and sent of God. He is eminently humble, teachable, persevering, and zealous. Two were baptized from the heathen on July 25: and eight more, with three of their children, on August 25. There are now many catechumens, and upwards of ninety children in school, at three places. Keeping the journal of Abdool’s labours, has interrupted my private journal; though, after all, they are quite distinct. In general, my mind has been too much occupied in the outward work. I have lived too little in the habit of ejaculatory prayer; and contented myself with very little of spirituality of mind; so that if success had depended on me, it must utterly have failed. But the spiritual temple grows up ‘not by might, or by power,’ but by the Spirit of the Lord. Oh may he carry on his work within, and enable me to grow up into Christ in all things. I have engaged too largely in expences, considering the natural claims upon me. The schools and native christians stand me in not less than 300 Rs. monthly; while building &c. is likely to involve me in debt. The heart of Mr. B. was, indeed, mercifully disposed to give _Kuttra_; and help is promised from other quarters, and I doubt not but the Lord will provide, since, I think, I seek not my own vain glory, but His worthy praise and honour. For some days past, I have experienced a sensible return of the liver complaint. What this may be the forerunner of, I know not. It would be a painful trial to cease from labour now, though that may be needful to try my humility, whilst, Oh what may it prove to my European flock! Who shall speak to them, or make known the way of salvation? Lord! direct me in this matter. Enable me to give myself to meditation and prayer: and grant me to know and do thy will.... Praised be thy name, who hast kept me in my purpose respecting coming to India. The love of souls, more than of wealth, or earthly honour, I trust, still, through grace, predominates; and may grace reign in my soul, through righteousness, unto eternal life, through Jesus Christ.”

It was soon after the date of the preceding extract, that intelligence reached Agra from England, that it was intended to publish a memoir of Mr. Martyn; and Mr. Corrie in consequence, addressed the following letter

TO THE REV. J. SARGENT.

“Agra, Nov. 1. 1813.

“I have very lately learned through Mr. Thomason that you have undertaken to draw up a life of the Rev. H. Martyn. It will be of use for you to know that when he left Cawnpore in 1810 to seek change of air, I was with him, and persuaded him to leave in my hands a number of memorandums he was about to destroy. They were sealed up, but on his death, being opened, they prove to be Journals of the exercises of his mind from January 1803, to 1807, inclusive. They seem to me no less worthy of publication than the Journal of Mr. Brainerd, if more books of that kind should be judged necessary. Since the beginning of 1807, Mr. M. favoured me with almost a weekly letter, in which his various employments and engagements for the furtherance of the gospel in this country, are detailed with occasional very interesting remarks. This correspondence ceased on my being ordered by our commander-in-chief to assist Mr. M. in the duties of the station of Cawnpore, when I took up my abode with him from June till his departure, October 1st. Other letters passed between us after that time, and it is my intention to send you copies of all the above correspondence, together with his private Memorandums. The latter, with copies of Martyn’s letters from Feb. to July 1807, were sent off this day to Mr. Thomason in Calcutta, to be forwarded to England by the first opportunity, and the copies of the remaining letters shall follow as soon as may be. Of course I have omitted to copy what seems purely personal: yet much remains which you will perhaps judge unnecessary for publication, and will exercise your own judgment on that head. All the extracts seem to me, however, to cast light on the progress of missionary work in this land, and may perhaps be thought interesting to those who take a concern in Indian affairs. These extracts give so full a view of Mr. M’s character that nothing remains for me to add. Only I may say, a more perfect character I never met with, nor expect to see again on earth. During the four years we were fellow-labourers in this country, I had no less than six opportunities of enjoying his company; the last time for four months together, and under the same roof all the time; and each opportunity only increased my love and veneration for him.

“I conclude the above intelligence will plead my excuse for writing to you without previous introduction, and I was anxious it should reach you through the nearest channel. Your brother in Calcutta has told me several times of your welfare; and during beloved Martyn’s life I used to hear of you sometimes. Your person, whilst a student at King’s College, was well known to me, and your character admired, though I had not steadiness of principle sufficient at that time to imitate you; and consequently had no pretensions to an acquaintance with you, though I often greatly desired it. To that ‘Father in Israel,’ Mr. Simeon, I owe all my comfort on earth and all my hopes respecting eternity: for through his instrumentality the seeds of grace, I trust, were, during my residence at Cambridge, especially during the latter part of my stay, implanted in my heart, and have influenced, though alas! unsteadily, my after days.

“From this far country you will however desire other tidings, if any. The discussions in Parliament respecting the religious part of the Company’s charter, give me much pain, as both friends and opposers evidently view the subject imperfectly. The opposers know full well, or might know, that if every servant of the Company in India were a clergyman, so long as we go on as heretofore, it would not excite an enquiry scarcely from any native; he would conclude it was the English _caste_, and there his reflections would end. On the other hand, it seems premature to connect the conversion of the natives with an ecclesiastical establishment, for unless our Bishops should be men, not only of learning and sobriety, but of zeal, they will never hold out against the discouragements a residence in this country presents. Indeed, in this work, a man must engage with the spirit of those words--“Though the fig-tree should not blossom;” &c. It is not that the evangelization of India is a hopeless project, or that to attempt it is attended with political danger; for the story General Kyd produced in the House of Commons, to shew the danger of interfering with the natives, is both erroneously stated and ridiculously applied. The idea of grave ministers of religion going out to shoot monkeys, would not have been entertained in any other connexion but as supplying an objection to Missions. But the young men were not destroyed by the natives; the elephant on which they rode took fright at the clamour of lamentation and displeasure raised by the people on the monkey being killed, and plunged into a deep place of the river Jumna, when the Howdah on which they sat getting loose from the elephant’s back, the young men were drowned. General Kyd would perhaps say, he had seen Chaplains in India shooting monkeys, and he should at the same time have the candor to state, that none of that description made themselves obnoxious to the natives by their religion, and consequently there is nothing to fear from an establishment of that kind. The work of evangelization is however, going on; the instruction of the natives already bearing the Christian name, opens a way for wide and lasting benefit. Ever since my arrival and short acquaintance with this country, it has appeared that natives will be the great means of converting their brethren. Mr. Martyn has done what no native could do, and what had not been done before,--left an idiomatical and faithful translation of the New Testament in the Hindoostanee language. This language is known pretty generally by those tribes also who do not use it in their usual conversation. This city is near the Mahratta states, and the resort of people from all parts of India, who all understand the tenor of this translation, as has been abundantly proved.”

As illustrative of the importance which Mr. Corrie attached to the having many schools, it may be mentioned, that about the time the foregoing letter was written, he had it in contemplation to obtain leave of absence from Agra, with the view to visit different stations, and to establish schools wherever it might be practicable. With reference to such a plan, he writes

TO MR. SHERER.

“I have had it in mind to ask leave of Government, to go to different stations to institute schools for the Native christian children. All that would be required would be, private unlimited leave of absence, with directions to report or not, as they might think proper. Sir George N. would, I think, make no objection, if the noble Earl did not; and if he were put into possession of the real state of things, I think he would rather encourage. It would be a peculiar glory on his government to take measures for bettering the state of the Native christian subjects, as well as of the other classes of natives; and sure I am that the way in which I propose to proceed, would excite no jealousy among the natives, but rather call forth their esteem for our national character.”

At this time, too, the accounts Mr. C. received of Abdool’s proceedings at Meerut, (where the latter was on a visit), were of the most encouraging kind. He was gratified, also, by the intelligence that Mr. Vetch was at work at Delhi, among the Armenian and Portuguese Christians there. The opposition to missionary labours at Agra, had moreover, for the present ceased, whilst the schools were prospering as much as could reasonably be expected. As however, any changes among the chaplains would, in all probability, occasion Mr. C.’s removal from Agra, it became an object of great solicitude to him that so promising a state of things should not retrograde, for want of adequate superintendence and pecuniary support; and he, in consequence, addressed the following communication to the Secretary of the Church Missionary Society, in England:--

“Agra, E. I. Dec. 31. 1813.

“You are made acquainted through the Rev. Mr. Thomason, with the labours of Abdool Messeeh, who is engaged as a Catechist for the Society for Missions to Africa and the East; and of the success attending them. Since our arrival at this place in March last, forty-one adults, and fourteen children of theirs, have been baptized into the faith of Christ, and all continue to walk in the truth. The prospect of increasing numbers is very encouraging, and as several of the converts are men of learning and of some influence, there seems ground to hope that lasting benefit is intended by our Almighty and most merciful Father to this place.

“The want of useful books in their own language will, however, render the Native converts for a long time in need of European intelligence and firmness. Though the grace of the gospel be sufficient for their individual salvation, yet they are not sufficiently acquainted with the history of mankind, and especially of the Church of Christ, to enable them to calculate on the probable consequences of any particular mode of conduct: nor can they for some time reap the benefits to be derived from the experience of those who have gone before them in the good way.

“I feel, therefore, anxious to call the attention of the Society of which you are Secretary, to this part of the world; and to beg, that, if practicable, a Missionary may be sent over to take charge of this infant church. The place of worship and the premises now occupied, should with pleasure be made over in perpetuity for the use of the Mission; and I think I may affirm, that the friends of religion in this country would find sufficient support for the person whom you may send, without his continuing burthensome to the Society.

“Among the reasons why a Missionary should be sent to this country, in preference to any other, I would beg leave respectfully to suggest two; viz. the teeming population of India, and the protection of equitable laws, which put it in the power of a Missionary to do more good with less personal inconvenience here than in any other heathen country.

“The objections raised at home to the evangelization of India, on the score of political danger, are founded in entire misrepresentation of the subject. It seems not to have occurred to either friends or foes of the measure, that there are none among the natives who have the means, whatever might be their will, of resisting the British Government. Almost all the ancient reigning families are reduced to a state of dependence: nor at any time, did ever the zeal of the Hindoos lead them to any formidable opposition even to the intolerant and avowedly proselyting Mahomedans: so that neither do past experience nor present probabilities oppose any difficulty in the way of publishing the gospel in India.

“Besides, it might well be expected that reflecting men should discriminate between a senseless attack upon images, processions, &c. and the simple inoffensive statement of Divine truth. The former might well be expected to rouse every bad passion of the human mind; the latter will always command respect if not obedience, whilst the same Divine truth assures us his word shall not return void. Our method is to state the plain truths of the gospel with little or no reference to any other system called religion. By pointing out the Scripture doctrines of man’s fall, through the transgression of Adam, and his recovery by the Lord Jesus Christ, which appeals to matters of obvious and general experience, usually such a sensation is produced as leads some one or other to examine what foundation he rests upon; and the result is always, that there is salvation in none but in God incarnate!

“Permit me also respectfully to solicit the attention of your Society to the subject of providing ministers from among the Native converts: for it seems out of the question ever to expect a sufficient number of regularly-ordained ministers from England. The Liturgy of our church translated, has been of singular benefit in this place: and every circumstance in the case of a church newly gathered from among the heathen, demonstrates that the order of our church is that of the primitive Christian churches. Whatever may be said in favour of the liberty of people to choose their own ministers, or in favour of extempore prayer, in a more advanced state of Christian education and experience, does not apply in our circumstances: and it follows of course, that a person who should be the means of planting the gospel in any city or place, remains the superintendent and umpire in all cases requiring arrangement. Under this persuasion it would be painful either to leave a native congregation without a pastor, or to usurp authority. I would humbly, however, request advice and help on this head. Abdool Messeeh seems, for heavenly-mindedness, discretions and zeal, to be worthy of the ministry: and we are endeavouring to qualify some promising young Christians in this place for the ministry, by instructing them in the learned languages of this country, and in Hebrew: to which we propose adding the study of Greek, and thus we hope they may one day be found worthy of Episcopal ordination.

“The Rev. Mr. Thomason will forward this: and I trust no apology is necessary for endeavouring to draw the attention of the Society, of which you are Secretary, to this quarter. The opinion of one who resides on the spot, and whose personal safety, attachments and interests are much more involved in the subject than any retired Indian, may perhaps be considered worthy of attention, however insignificant the writer may be. I may be also allowed to express anxiety, that the church to which I belong may take a conspicuous part in the progressive work of evangelization now going on in this country; since she possesses facilities above all other Societies, and her ordinances are best calculated, in my opinion, to ensure edification, and that the work should not fail in after-generations.”

Early in January 1814, Mr. Corrie left Agra on a visit to Delhi; and was there met by some natives from Meerut, who were desirous of baptism. One of these was a Moonshee, in the service of Dr. R., and who, from conversation with Abdool Messeeh, and the reading of the translated Scriptures, had been convinced that ‘Jesus is the Son of God.’ Another was a Molwee, a native of Rampoor, who had, in like manner, been led to expect salvation only through Christ. A third was an aged Birajee, who possessed great influence among the natives, but whose faith in the Hindoo and Mahomedan systems had been completely shaken by the deistical writings of Cuber, a satirical poet, who lived at Benares. This Birajee had made many enquiries respecting the Christian religion, and once thought of joining the Romish sect, but was deterred from doing so by finding that they used images in their worship. He had ultimately been brought to a knowledge of “the truth as it is in Jesus,” by the perusal of the New Testament, a copy of which, in the Nagree, he had lately obtained. For the sake, therefore, of these and other natives, Mr. Corrie determined on a visit to Meerut. There he had the satisfaction to find a congregation of from twenty to thirty Christians, under the direction of Mr. Bowley,[90] assisted by the Hukeem from Agra; and after due enquiry and examination, he baptized the Rampoor Molwee and the Birajee, on Sunday, January 30. On the following day Mr. C. baptized also a native woman, and returned to Agra early in February.

It may here be mentioned, that the success with which it pleased God to mark the labours of Mr. Corrie and his friends at Agra, made that city a place toward which those, not unnaturally, looked for assistance, who were anxious for the spread of the gospel among the tribes of Northern India. Mr. C. was therefore, frequently requested to supply, from among the converts at Agra, scripture-readers, to be employed at other stations. In answer to an application of that nature, he writes--

TO CAPTAIN PEEVOR.

“Feb. 3. 1814.

“I have been thinking who I could send you as a reader; but really fear that none of those at present with me, are fit for the appointment. It requires some time to make them acquainted with the Scriptures; and some time for them to lay aside the old ways of thinking, in which they have been brought up: so that only one, like yourself, who would bear with them, rather than expect them to bend in all things to you, could be intrusted with the care of a very recent convert. Abdool Messeeh’s nephew is, next to his uncle, the most deeply humbled of the new converts; and him his uncle does not wish to part with, at present. I will, however, when we reach home, write to you further on the subject; for you must know we left Agra on the 10th of January, and have been at Delhi and Meerut.”

Yet the quick succession in which first one native and then another had been added to the church at Agra and elsewhere, was so unusual a phenomenon in India, that some of the friends of missions seem to have been apprehensive, lest converts should have been admitted to baptism, before the sincerity of their faith and repentance had been sufficiently tested. On that point, therefore, Mr. Corrie writes in answer

TO THE REV. MR. THOMASON.

“Many kind and cordial thanks for your cautions respecting baptism. I have in no instance administered [that sacrament] but where there seemed experience, as well as knowledge, of the grace of God. Even the youths seem convinced of sin, and aware of the necessity of avoiding it. But the further we advance, the more arduous does my post become. Nothing has occurred to make me doubt the sincerity of any of the baptized,--but others have tried to deceive. I wish all the converts could remain with me; but it is no sin in them that they cannot live without food; and I cannot maintain them all.”

Mr. Corrie then adds, on the subject of scripture readers:--

“The Hukeem discovers great reluctance to leave, but at the request of S. for a native Christian, he goes on Thursday next, and Abdool Messeeh goes with him on a visit. He will be in as good hands as here: his son is likely to prove a treasure. He is quite familiar with the Arabic of the Koran, is very quick of comprehension, needs seldom to have a lesson repeated, and is devoted to study. His frame of body is but weakly; and thus devotedness to learning is accompanied (as is generally the case) with less appearance of zeal for others. How few, like Martyn, live only that they may impart knowledge! This youth appears a sincere convert. He and two others are, henceforth, to have a lesson daily in Hebrew. In two months he has learned to construe the English New Testament; and purposes acquiring also the rudiments of Greek.”

The following extracts from letters written about this time, afford additional evidence of that caution and godly wisdom, by which Mr. Corrie’s missionary labours were directed:--

TO J. W. SHERER, ESQ.

“Agra, March 4, 1814.

“I have little to write to you about, except what is connected with the affairs of our Church here. The number of converts and present inquirers on all hands, renders attention to our concerns necessary that ‘the work should not fail.’ I do not write down the tenth part of the interesting particulars that come to our ears from Delhi, Meerut, and the Mahratta country: all which, though, if considered in respect of individuals, comprehends but a very insignificant part of the population, yet shews, I think, that “the report is gone forth,” and enquiry begins to be made. Labourers also, are, I trust, springing up, qualified for the work of instruction.... The Rampoor Molwee seems very disinterested; and is by far the most clever man we have yet had. The Moonshee, who accompanied him, is not very superior, but appears sincerely disposed to impart what he knows; and expresses a wish to go into the lately-acquired territory, towards the Seiks, where his family resides. At Delhi, the king’s sons, it is said, have got a copy of the gospels. Praised be God, nothing actually wrong has yet appeared in any of the converts, though it may be supposed that I am sometimes tired with their complaints and requests.”

TO CAPTAIN PEEVOR.

“Agra, March 20, 1814.

“I have by no means been forgetful of your wishes respecting a reader, but have not yet been able to determine anything for you. The success attending the word is very gratifying and encouraging; but it requires time to acquire information sufficient to become a teacher of others; so that I hesitate even to wish the new converts to leave this [place]: and for another reason also, [viz.] lest through temptation or unwatchfulness, anything amiss should appear in them; when you know how the enemy would triumph. ‘There are your converts!’ would be the cry. ‘So would we have it!’ But be assured, it is as much my wish as it can be your’s, to send the light of the gospel to you as fast as possible.

“I do not know that our plan of schooling is by any means the most advantageous. It is simply this:--Before nine o’clock, the children learn by heart, catechism or grammar, in the way of question and answer. After that Persian; and after mid-day, English. This school consists of Christian children.... The natives are so irregular in their habits, and so entirely negligent of time, at the same time so ignorant of the advantages of regularity, and improvement of time, that they fly off if too much troubled on the subject. In this work I am often reminded of that passage, ‘Ye have need of patience, that having done the will of God, ye may receive the promises.’ May we be followers of them, who, through faith and _patience_, inherit the promises! Faith we acknowledge [to be] a heavenly principle, but often look for patience in ourselves; which, alas, is no more of ourselves than faith.”

Within a short time of the date of this letter to Captain Peevor, the fall of two of the baptized from “their stedfastness,” occasioned Mr. Corrie some distress, although his knowledge of the native character had prepared him, as has been seen, to expect that offences would sooner or later come. As regarded his own experience, however, all outward trials and perplexities only seem to have led him to depend more simply on the divine aid. Thus on the 10th of April 1814, (Easter-day) Mr. C. writes:--

“To-day I have completed my 37th year. An eventful year the last has been, from the spiritual enlargement of the Church, both among white and black. Many trials, too, have sprung up from the same cause; and often I am at my wits’ end. I find all creatures, in themselves, but miserable comforters; and I have, at times, a deep, deep feeling of the disorder and misery introduced by sin; of the strange perverseness and blindness of my own nature in particular, and of human nature in general. My own folly and perverseness appears, in the preference of outward labour and bodily exercise to spiritual obedience, and mental discipline. Yet, at times, I have stronger views than I ever had before, of the excellence of the Divine nature, and the blessedness of knowing, and being with God. I trust my heart is not weary of this work, though often groaning in it. God has raised pecuniary help, but the responsibility attached to it makes me sometimes wish to decline it. Mr. B. is coming to help in this work, which I should rejoice in: and the Molwee, from Rampoor, promises to be a ‘burning and a shining light.’ My dear wife grows in union of heart and labour with me; and, on the whole, I have nothing to regret but my own hardness of heart, whilst I would set up an ‘Ebenezer’ to my covenant God! Amen.”

It was at this time that Mr. Corrie, at the suggestion of Mr. Thomason, addressed a letter to the committee of the Church Missionary Society in Calcutta, on the subject of missionary schoolmasters. In that communication he observed:--

“Agra, April 6, 1814.

“The circumstance lately come to our knowledge respecting the provisions in the Honourable Company’s new charter, for affording religious instruction to our fellow subjects in this country, leads me to submit the following considerations to your notice, to be forwarded [to England,] if you approve, for the consideration of the Church Missionary Society.

“The state of those descendants of Europeans, and others professing Christianity, at the different European stations, has always appeared to me worthy of attention, both as it respects themselves, and as a medium through which the natives in general might be approached, with the greatest success. There are many persons of the above description at Berhampore, Monghyr, Bagulpore, Patna, Dinapore, Buxar, Benares, Chunar, Allahabad, Cawnpore, Agra, Delhi, Meerut, and other inferior stations.

“At each of these places, a schoolmaster might be placed with great advantage. His ostensible, and indeed first duty, should be to educate Christian children, and to conduct public worship for native christians. The Divine blessing would, doubtless, attend the education of these children; and some of them would be led to choose the work of instruction; and would go forth among the natives, with tenfold advantage over any European missionary. As these people are in general very poor, the schoolmaster must be supplied with a maintenance, and, together with the christian children, should give instruction in English to as many children as he could attend to. The Native christian children might learn the principles of religion in Hindoostanee; and be farther instructed in the language of the country, by means of native instructors, under the superintendance of the European master; whilst the latter would instruct them in English, and thus open to them the stores of European learning. Many of the natives would rejoice in an opportunity of having their children taught English, _gratis_; and the necessary intercourse with a schoolmaster, for this purpose, tends greatly to remove prejudice, and to prepare the mind for the reception of Divine truth. At each of the above stations, a way appears to be prepared for the propagation of the gospel; and a soil made ready, as it were, to receive the seed of christian instruction, the fruits of which would spread through the land.

“The modes of instruction used by our Church are, also, exactly suited to the state of the people professing christianity at these places; and they are usually as anxious for the prayer-book, (translated) as for the New Testament. If our Society could but supply labourers for this field, doubtless, on a proper representation of the subject, government would readily permit them to proceed hither.

“Their Christian subjects have a claim upon government for such permission, to say the least: and in this way, part of their subjects would become attached [to them] no less from duty, than from interest. The professedly Christian part of the natives, are as little attached to us as any other; a sincere lover of his country cannot but wish that this portion of the population, at least, should be brought to feel common interest with us. Our civil Institutions have furnished much new information to the natives, on the subject of moral right and wrong; and from the increase of respectability, of late years, in the Honourable Company’s servants, as well as from the growth of real piety among them, much religious knowledge is gone abroad; add to this, also, the considerable distribution of translations of the Scriptures, in various languages, of late years. From all this, an attentive observer cannot but conclude, that as the subject of civil liberty becomes better understood by the natives, more political danger is to be apprehended from this quarter; unless it be counteracted by those motives to contentment, and obedience to the “powers that be,” which the gospel alone supplies, than from any temperate attempts at evangelization. Of these attempts, the plan of schoolmasters, such as our society could approve at the different stations, as above suggested, seems to me the least objectionable, and to imply no cause of irritation whatever in the natives. Whilst there is every ground, from reason and Scripture, to expect that the blessing of God would attend endeavours of this kind.”

As, also, the government of Lord Moira then professed to have in contemplation some scheme for the education of the natives of India at large, Mr. Corrie thought it his duty to write to Sir George Nugent, to request that the Native christians might not be overlooked. With reference to that important matter he observes in a letter

TO J. W. SHERER, ESQ.

“April 21, 1814.

“I fear lest the school-plan proposed [by government] should swallow up all the funds government can spare, in mere literary objects, and the gospel be left still to depend on the charity of God’s people. There is nothing in Arabic or Sanscrit, as at present studied in India, that can enlarge the mind or prepare it for the gospel: so that if Christians also are not to be educated, we shall be just where we were.”

But whilst Mr. Corrie was thus busily occupied with plans for the extension and perpetuating of divine truth, his health had again begun to decline; for in writing to his brother-in-law, he concludes some observations on the state of religion at Agra, with the remarks:--

“The care of these things tends greatly to increase the inflammation in my side, which is as bad as ever it was at Cawnpore, though I trust it will, as hitherto, give way to medicine.”

In this expectation, however, Mr. C. was disappointed. His illness so increased upon him, that early in July 1814, a voyage to sea was decided upon, as the only means likely to prolong his life. In the letters which Mr. C. wrote to his friends about this time, he speaks of himself as being greatly tried at the thought of having “to leave a variety of hopeful prospects and persons, without knowing how they would terminate;” and in his Journal observes:--

“July 31, 1814. Having been recommended by the medical men to go to England for the recovery of my health, application has been made for leave [to do so.] My mind is, in consequence, much occupied by the subject. Sometimes it is suggested that I am weary of the work, and wish to run away from the difficulties which the various tempers, and wants of the people impose upon me. But certain it is that my frame is so shattered that these difficulties agitate me more than can be conceived, and so as to prevent my gaining strength. On the other hand, I think the horror I feel at the sea-voyage, with the expence and trouble attending it, would prevent my undertaking it from mere self-pleasing motives. I feel, at the same time, so little ability to benefit the cause of missions at home, that I see no good, in that view, likely to arise from the journey. Only a wish to recover strength to serve God in newness of life, I think, is uppermost, though many base and foolish thoughts intrude themselves.”

Before, however, taking his departure from Agra, Mr. Corrie administered the Lord’s Supper to fifty-nine native communicants, and on the next day (Aug. 18th.) he committed the congregation to the care of Mr. Bowley and Abdool Messeeh, “amid many tears on the part of the new converts, and much sorrow on his own.” Respecting that season of interest and solemnity, Mr. C. writes:--

“The will of the Lord is to be acknowledged in my departure, no less than in my arrival at this station. During the preceding sixteen months, seventy-one natives have received baptism, of whom about fifty are adults; about half of them Mahomedans, and the other half Hindoos. Of these, one has been expelled, six have apostatized, four are gone to their friends, and are, we hope, holding fast their profession; and others are occupying different stations, as readers and Catechists: several catechumens remain to be further proved. I would remark, that exactly in opposition to the popular opinion among Europeans in India, the more learned converts, and those who had been Fakeers, caused us the most anxiety and trouble. In this, as in other respects, the Lord’s ways are not as man’s ways; and his gospel will make its way in this country, as usual, first among the poor and least regarded of mankind.”

It remains only to remark, that as the preceding pages, in connection with the published Journal of Abdool Messeeh, make it appear, that the moral results of Mr. Corrie’s short residence at Agra were neither few nor unimportant; so, it is believed, that the following observations addressed by him, soon after leaving Agra, to a friend desirous of information respecting the natives of India, will shew, that his labours had not been prompted by a blind or indiscriminating zeal, but were regulated by the enlightened convictions, and feeling heart, of a Christian philosopher.

“The population of India consists of Mahomedans and Hindoos; though the majority of them are Hindoos. The common people of both classes, are much alike in habits, and superstitions. There is little that is social in the general religious worship of either Mahomedans, or Hindoos; except at certain festivals, when they resort in crowds to the place of assembly; and their respective processions are celebrated in much the same noisy and unmeaning manner.

“In different parts of the country there are Durgahs, or tombs of eminent Mahomedans deceased; which are endowed with lands, for the support of persons to read the Koran at them. This is supposed to have a happy effect on the state of the deceased. At these places, an anniversary is generally observed, which is attended as a fair, by the people, no less than to make offerings at the shrine. There are certain idol temples, also, by making pilgrimages to which, Hindoos think they benefit deceased ancestors, and forward their own future happiness. At these tombs and temples, the priests entertain disciples, who are instructed in their respective creeds.

“Except at such places, the generality of Mahomedans observe the times of daily prayer according to their inclination, wherever they happen to be. In large Mahomedan towns, indeed, a few assemble at the Mosques on Fridays: at Agra, the number, (except on festivals,) was usually six. The Hindoos, also, make their offerings at the idol-temple, at the time most convenient to themselves. So that there is no general appearance of religious observances among them, except at the festivals; when the whole country wears the appearance of a mountebank-show. On these occasions, a portion of time is given to hear the history of the prophet, or god, connected with the occasion; and rich individuals unite to pay a pundit, or learned Hindoo, who reads to them, usually in the evening, portions of their books, in a chaunting tone of voice, and explains sentence by sentence, to the audience, as he goes on. By such means the Mahomedans, especially the higher classes of them, are acquainted with the principal names in the Old and New Testaments, and with some particulars of their history; with the exceedingly gross intermixtures which are to be found in the Koran. The Hindoo books, also, contain some stories derived from the books of Moses, or from ancient tradition, mixed with much fable. These facts, on which all agree, serve as points on which a Christian may engage them in conversation, and from which by rational deduction, he may prove them in error; whilst the Holy Ghost alone can convert them to the acknowledgment of the truth.

“The general habits of both Mahomedans and Hindoos greatly assimilate. They alike bathe their bodies, under the idea of rendering themselves more holy in the sight of the Deity; they alike observe the distinction of caste, and avoid eating with certain classes of men; they alike revere Fakeers, or religious mendicants; they alike pay adoration to the rising or setting sun, the new moon, and to recently-lighted lamps; and they alike implore, in their prayers, the intercession of deceased persons, reputed holy; and observe times and seasons, accounted lucky or unlucky. They all believe in ghosts and apparitions, and the active agency of evil spirits. To guard against their influence, they wear charms: and depend on the aid of some particular patron god or saint. The more religious enrol themselves as the disciples of some renowned holy man: and in sickness or under any calamity, or with a view to obtain some desired object, they multiply charms, or increase their offerings, at the tomb or temple: make vows, or offer in sacrifice a goat or a fowl, sometimes a buffalo: and on the day the Mahomedans commemorate Abraham’s offering up his son, a camel is sacrificed, the flesh of which is eagerly sought after as holy meat. Hence the arguments used by Abdool Messeeh, respecting the necessity of inward purity. The insufficiency of any mediator, but one that is Divine: the doctrine of the atonement by the sacrifice of Immanuel: the happiness of having an Almighty friend, patron, and protector; and being under the teaching and guidance of the Holy and good Spirit; were equally applicable to Hindoos and Mahomedans; and his instructions proved equally attractive to both descriptions of people.... The difficulties in the way of improving every class of native Indians, are greater than any one can suppose who has not been acquainted with them. They are not, however, of a nature to demand great bodily exertion or much severe privation. They arise from causes which require a common measure of understanding; and an intimate acquaintance with human nature, as described in holy Scripture.

“Persons whose intercourse with the natives relates merely to temporal concerns, can have little idea of their peculiar habits and prejudices. It is thus that I account for the very incorrect reports respecting the religious state of the natives of India, and which have been published in England by some who resided years among them. I have even known men of real piety, whose situations led them to much intercourse with the natives, for mercantile and other temporal purposes, express it as their opinion that nothing less than a miraculous interposition could convert them to Christianity. I account for this from the circumstance, that they find such a disposition to chicanery and imposition, in the natives, as requires the exercise of a degree of authority and even of severity, in men dealing with them, which is unknown in England.... From having lived always under an absolute, military despotism, the natives of India, beside that natural propensity to selfishness, which in them is uncontrolled, are cautious how they offend their superiors; and such they consider Europeans of almost every rank. They must have had much proof of the forbearance and gentleness of a white man, before they will ask questions on any subject, further than he appears disposed to answer; and they will be cautious how they answer to his questions, lest they should unintentionally offend.... This servile spirit does not give place entirely, even on conversion. It renders much patience and tenderness necessary in dealing with new converts, no less than with the unconverted. They have very little idea of an option being allowed them in things indifferent; and will often appear hesitating and indecisive, when their only fear is offending their superiors. So that the impossibility of benefitting, or improving the moral state of the different classes of [native] Christians, is asserted by many of the British, equally with the impossibility of the conversion of the Heathen.”

[85] The youth of European descent so often mentioned in Mr. Corrie’s correspondence. He accepted a clerkship of some kind in the Company’s service, in preference to becoming a missionary.

[86] Native judge.

[87] In a letter addressed about this time to the correspondents in Calcutta of the Society for Missions to Africa and the East, Mr. C. recommends them ‘to advise with the society, as to the ordination of native ministers, without which,’ he adds, ‘the Sacraments cannot be regularly administered, nor any permanency looked for in this work.’

[88] A native physician.

[89] The Bigoh or Bigga is less than an English acre.

[90] Who afterwards became so well known as a devoted and eminently useful Missionary Clergyman.