CHAPTER V.

RESIDENCE AT CHUNAR.

Although Mr. Corrie had been but a short time at Chunar, yet it was evident that his ministerial labours there had begun to excite attention both among Hindoos and Mahomedans. He had not, indeed, acquired such a knowledge of the language of the country as satisfied his earnest desire to make known among the heathen the glad tidings of salvation, yet he had made progress in Hindoostanee sufficient to enable him to hold important communications with the people of the country. We accordingly find in his Journal and Letters more frequent notices of his personal intercourse with the native population.

“Sep. 21st. An Old Brahmin came from Benares, whom Wheatly told me of. He knows most of our church-catechism. He told me that the [answers to] two questions, those respecting our duty towards God, and our duty towards our neighbour, contained the sum of all good. For a long time he had a very bad opinion of the English. The Mahomedans, he said, do abstain from _one_ kind of meat; but the English eat every thing. This bad opinion was confirmed by hearing a gentleman, whom every person praised as a good man, in a great rage, using many abusive expressions to a servant for killing a rabbit which should not have been killed. But when he read the holy Scriptures, he found them pure, and that our practices were not consistent with them. This led him to ask whether I thought all the English would be saved? I answered, No: which startled him very much. ‘I greatly fear,’ said he, ‘on that account.’ ‘If I lose caste, and afterwards come short of heaven, I shall fail in both worlds.’ This he said with tears. ‘But,’ said he, ‘I thought it must be so, because the tenth commandment says, Thou shalt not covet, &c.’ and then he told me a story of an English collector, who took by force a little spot of ground that he had devoted to the reception and entertainment of sick travellers, when he would not sell it to him: which stumbled him greatly. Baptism, and the eating of meat, which, he says, disagrees with him, are the rock he appears likely to split upon. I told him the _truth_, and pointed it out to him from the Scriptures. The Lord render it effectual to his salvation! I gave him a New Testament, at which he expressed great surprise, saying, he supposed it would cost several rupees; nor did he think my reason (viz.) the love of God, in giving his Son for me, sufficiently constraining to induce me to _give away_ a thing of such value.

“Sep. 27th. The Brahmin came on Tuesday; and, after many endeavours to evade the force of God’s word, agreed, with much weeping, to be baptized. I have some doubt of his sincerity on this point. He is gone to Calcutta.

“Dec. 11th. Yesterday, an old Mahomedan called on me: we had a long conversation on religion. After some previous talking, he said ‘The deity is above our comprehension; we are blind, and speak of Him as blind men do from handling an elephant; each one according to his apprehension of the part he handles.’ I answered, ‘True; but if a man possessing sight were to behold the elephant, he would describe it properly; and we might believe his report.’ He answered, ‘Yes.’ ‘Such,’ I replied, ‘were the prophets and apostles,’ &c. This led him to speak of the various prophets in whom, he said, we trusted. ‘Our services [said he] are confessedly unworthy of God, therefore there is need that a worthy Mediator be found, &c. one who wants nothing for himself, but can merit for us.’”

Agreeably to the resolution which Mr. Corrie had formed, to observe New-year’s-day as one of several days for self-examination, we find him observing in his journal:

“Chunar, January 1st. 1808. I praise God who has brought me thus far in mercy; and I perceive a good monument of praise on the review of the past. My first desire, on last New-year’s-day, was to be enabled to be useful here; and I mark an answer to prayer in that I am heard with attention, and have evidently obtained some influence amongst the people. One, I believe, is gone home to Christ; whilst I trust, three others have entered on the narrow way. The Government yet prohibits attempts at conversion; and the kingdom of Christ, to outward appearance, has made but little progress in this land; but there is mercy vouchsafed sufficient to encourage me to pray; and there is still cause for prayer. The Bettiah-walla and two others have been raised up to me; with other hopeful appearances amongst the native women. I bless God for renewed health of body and vigour of mind; and for somewhat of increasing patience and diligence in the work of the ministry. With respect to my resolutions, I find I have visited more than I wished to do; but less than I might have done, and more than I hope to do for the future. I praise God that I am not so much ashamed of the Gospel of Christ as I have been; and that I have been enabled to preach Jesus Christ from house to house, in some small degree; but, I have done far less than I might have done: Yet, O Lord; I ought to praise Thee for thy mercy: Thou hast wrought all my works in me! I know I am a sinner; but thy grace is sufficient for me, and by thy grace I am what I am. The native schools have refused books; but I hope to establish a Christian school, and desire that my whole life, spirit, soul, and body, may be occupied in the work of the Lord.”

The quarterly report transmitted by Mr. Corrie to Mr. Brown, on the 4th of January, 1808, supplies us with an outline of the progress of religion at Chunar up to that date; and touches upon the great practical difficulty, inseparable from that loss of the means of subsistence, which converts from heathenism usually have to endure.

“Let us begin our correspondence with erecting an Ebenezer to our gracious Lord, who continues us in the land of the living, and gives us opportunities of obtaining a great nearness to His blissful presence, and a more exalted station among those who turn many to righteousness. I might well, in the review of the past year, dread the imputation of unprofitableness, but yet I perceive it a dishonour to the grace of our Redeemer, to disparage the smallest appearance of His grace in myself, or in others; and though I am sure I must say, ‘Lord, when saw I thee a stranger, &c.,’ I consider it my duty to credit the precious declaration spoken by our great Bishop, respecting himself and his διάκονοι, ‘Though Israel be not gathered, &c.’ Is. xliii.

“Pursuing the plan suggested with so much propriety by our senior brother, I have to observe that since my last, some changes have taken place in our society, which seem upon the whole to have been for the better, as we have gained a captain of artillery, of great decorum of manners, both in public and private. Of our old members, I am persuaded that the seed of the word has put forth the ‘tender blade’ in the lady and gentleman I have before alluded to; whilst considerable alteration in the outward conduct of another gentleman is noticed; but I fear, ‘one thing’ at least is lacking in him. By four out of the six families here, I am asked to say grace at dinner, which when I first arrived was unusual. I know not what I ought to think of this, knowing well that in Christ, nothing availeth but ‘faith that worketh by love;’ yet perhaps something is gained. The Lord help me to be more devoted to his glory, that I may not seem to countenance them in stopping short of the ‘new creation!’ One person is often very contemptuous towards me, but finds no one to join him at present. Among the common Europeans little but discouragement appears: only one seems entirely from under the dominion of outward sin. He is the sergeant I have mentioned, and appears a subject of divine grace. Several are approvers, and attendants on public worship, but the sad abuse of the late holy festival has damped my hopes respecting them.

“The first Sunday in November, having prepared a moveable tabernacle, it was erected at the barracks, and divine service has been performed there every Sunday evening since. On the first few occasions forty or fifty attended, yesterday there were about twenty-five. These are, for the most part, very attentive, and a good deal of devotion appears among them in making the responses, &c. About six, perhaps, attend divine service twice a day. At the hospital one man seems piously affected, another humble and resigned; both these have been long ill and seem daily decaying. One, the first time I spoke expressly to him, declared with much earnestness, that he believed he had never offended his Maker; he now speaks a different language. One man, who was greatly alarmed during a fit of sickness, is, I fear, resting in a “form of godliness,” though his outward conduct is decent, and he comes every Sunday evening to join in worship with me.

“At Benares, where I occasionally go, the pious merchant I have mentioned, appears much grown in ‘grace and in the knowledge of our Lord and Saviour Jesus Christ, &c.’ He reads the service of the Church of England and a sermon from some author, twice every Sunday and every Wednesday evening, in a tent erected for that purpose. One Wednesday evening I officiated there among twenty-seven, who heard the word with much attention. One artillery-man of the lately arrived party, the merchant speaks of as hopeful. But I find that last week a restraint was laid upon the artillerymen from attending: I trust it will soon be removed.

“Among the Company’s servants there, one known as a proficient in Hindoo literature, has discovered himself well acquainted with evangelical principles. Another Company’s servant seems to me one of the Lord’s secret ones. I trust there is among us ‘as the gleaning grapes when the vintage is done,’ one or two.

“But what I have to say on personal experience will cast further light on the religious state of our society, or rather, it will cast a shade on the prospect. Notwithstanding these agreeable particulars already presented, there is little farther outward acknowledgment of God among us; there appears as yet no disposition to speak and act openly as the dependent creatures and avowed subjects of the Most High; so that, except now and then in private, I cannot give vent to those feelings which I find it my duty and happiness to cherish. On this account much of my religious exercises pass without that delight in God which His love and mercy demand; and my experience in general is that of the Psalmist, when he said, ‘my heart breaketh for the longing &.’ yet our state before God depends in no respect on frames and feelings; and though miserably defective still in every point, some greater degree of boldness for Christ in public, and something of resignation to labour in his vineyard though no fruit should appear, I acknowledge as the work of his free Spirit, by whom I trust to be upheld unto the end. My preaching since my last, has been on the following among other subjects, ‘God is not a man, &c.’ (Numb. xxiii. 19.) ‘In this was manifested, &c.’ (1 John iv. 19.) ‘How shall we escape, &c.’ (Heb. ii. 3.)

“The state of the natives here has lately attracted much of my notice. From their long intercourse with Europeans, native habits are much laid aside. They are generally greatly addicted to drunkenness, and are proverbially dissolute. They are, in consequence, very little awed by the European christians. I am assured that they are usually ready to enter into personal contest with any of the European invalids, who may attempt to lord it over them; and except from those who eat the salt of the settlement, none of us have many tokens of respect paid us. In the four native schools, there are at present seventy-five scholars; those mentioned as reading books have left the schools from some cause or other, and no more books have been received.

“The native women connected with the Europeans, have assembled on Tuesday evenings in the Fort, and on Friday evenings at the barracks. The usual numbers at both places is from ten to sixteen. For these much of my time has been taken up in translations, &c. Yesterday, in the fort, a congregation of nineteen attended prayers in Hindoostanee. I used the translation our dear brother Martyn favoured me with, excepting a few words altered to the dialect of this part of the country. On these occasions the native Christian, I before mentioned, is of the greatest service. He has acquired a tolerably accurate idea of the plan of salvation, and enlarges, with much evident feeling, on the heads I suggest from the portion of Scripture before us. He officiates as clerk in the Hindoostanee congregation, and yesterday read the lessons, and explained and applied them as I suggested to him. The effect of his exhortations lasts. This man is afflicted with an asthma, which lays him up now and then; but the eagerness with which he returns to teaching the native women, indicates, I trust, his heart to be right with God. Some differences took place in his family some time since, which disturbed me a good deal; but no fault has appeared in him. In a late fit of illness, I found he had a book of prayers, containing addresses to angels, &c. Several of the women have learned from him the Ten Commandments, the Lord’s Prayer and the Creed; and it excited a gleam of holy joy yesterday to hear several repeating these after me, and also whispering some of the responses. This reminds me of a school in which an European teaches ten children for me, some of them orphans, and some who are not eligible to the school in Calcutta. Since the establishment of evening worship, one of these children has repeated the Church catechism and some questions of Scripture History, with an accuracy rather surprising considering their years. These also join in the responses and in singing the Psalms, and increase the ‘Hosanna to the Son of David.’

“Two youths, one the son of the native teacher, are on my premises, and read twice a day in the Hindoostanee gospel. One discovers no capacity whatever, nor does the word seem to affect him in the least. He has made considerable proficiency in the knowledge of the letters and reads the gospel without much difficulty, but can seldom at the end of a verse, tell the contents of it. The other discovers considerable quickness of apprehension, and gains knowledge readily; but as yet gives no evidence of any heart-work begun. Him I intend, if it please God, to appoint teacher of a school, in a short time. I know now of six children, the offspring of native Christians, whom I wish him to instruct; two children now attend him.

“Of the women who were candidates for Baptism, one, it appears, is living in sin: and on my refusing to baptize her till the fruits of repentance [should appear] has given up seeking instruction. The other appears very sincere; she comes a considerable distance, into the Fort, twice a week (on Tuesdays and Sundays) and is herself, as far as I know, of unblemished life. But some circumstances connected with her daughter, has made me defer Baptism, which seems to afflict her; and she promises to pursue whatever line of conduct I may point out. The difficulty is in suggesting what these people are to do for an honest livelihood. I am already engaged in disbursements beyond what my pecuniary circumstances point out as prudent; and to tell them to trust in Providence whilst no means of subsistence appear, seems to savour too much of fatalism.

“Let me, therefore, conclude with proposing to the consideration of my brethren, The best mode of employing native Christians who may be destitute of subsistence? And I think to ascertain this, it may be of service to enquire, What are the manufactures most engaged in at our different stations? And, perhaps, a barter might be established among themselves, without much of our personal interference, if communications were opened between them; which would certainly be desirable.”

In a Letter to Mr. Buckworth, written a few days later than the preceding Report, Mr. Corrie enters more into detail respecting his ministry among the heathen, and the method of teaching employed by the native Christian of whom mention has so frequently been made.

“Your welcome letter of February last reached me November 1st: and I sat down instantly to read and answer it; and have filled three sheets of paper which would have been sent had opportunity offered; and, from your affection for myself, would have amused you. I find on review, however, they are very unsatisfactory; and must select from them a moderate-sized epistle. You rightly suspected that the climate might affect my body, and by consequence my spirits also; as some of my letters to you will shew; but, thanks to the Lord our healer, I am as well, and have been for some time, as at any period in my life. Mary had told me of your presentation to D; had it taken place before I left England, the pleasure of being a fellow-helper with you would probably have kept me there for life; but He who knows what is best for us has ordered it otherwise; and I am unspeakably content. At the same time, I little knew my own unsuitableness for the work I am engaged in; yet ‘hitherto hath the Lord helped me:’ and, though I groan under a sense of my shortcomings, He has not suffered me to go back from His sacred ways: and has, moreover, given of His Divine presence. These opportunities of writing call forth all my former feelings towards you; and I am conscious, that though so widely separated, we are one in the Lord Christ. But I must refrain, and give you some account of matters here.”

After having adverted to the fears of the Indian Government lest the animosity of the natives should be excited by any attempts to convert them to Christianity, Mr. Corrie writes:

“I suppose we should be taken to task, were we to preach in the streets and highways: but other methods not less effectual are to be used, and less likely to produce popular clamour. Natives themselves may and can be employed, with the greatest advantage, in Evangelizing their brethren, whilst the Minister superintends, and directs and encourages. I have great reason to be thankful, that the Lord has raised up a native christian, born of Roman Catholic parents, who, from March last, has been daily with me; and now, having acquired a sufficient knowledge of the way of salvation, is daily employed in instructing others! A despised race, whom the Europeans have attached to themselves, hear him with great attention; and some with evident profit. He is at present very ill; but I trust the Lord will spare him to us, when more extensive plans will be engaged in.

“At present, there are seventy-five children in my native schools learning to read, which will tend to undermine the superstructure whose basis is ignorance; and I purpose establishing a school for [native] Christian children, of whom I know now of six, and shall find more. The bulk of the people are wretchedly poor from their indolent habits, which never let them lay up for a rainy day. When a Mahomedan gets a little money, he usually spends it in debauchery; and a Hindoo works no more till it is gone. This is the character of the people: hence, beggars innumerable swarm; many truly wretched objects, who often make one retire with overflowing eyes, unable to supply them all. Of the Europeans, several are very attentive; and my labour is evidently not in vain, though I know only of one or two I can speak of with good hope. Of my three dear young friends, two are going on delightfully: one of these has lately been with a detachment against a native prince who refused his tribute, and saw some hot work: twelve of his brother officers fell on the occasion, but he received only a slight wound in the knee: the dear lad is much grown in spirituality since then; and is not without trials of ‘cruel mockings:’ he writes to me once a week, and I endeavour, by writing constantly to him, to encourage him to stand fast. Away from the means of grace, and without a single companion like-minded, he plainly stands by faith. The other at Madras goes on well, and has the ‘communion of saints’ to resort to. The third, a most affectionate, sensible youth, is, I fear, led captive; though not, I think, with his will. Oh! my heart yearns over them, in consideration of the many, many obstacles in their way! The demon that oppresses Europeans in this land, ‘goeth not out but by prayer and fasting.’ Example, opportunity, solicitation allure them to the paths of death; and few, alas, return from them! Those I allude to, are from eighteen to twenty or thereabouts; from which you will see at once the danger they are in.”

On the subject of missions Mr. Corrie adds:

“The nature of missions seems little understood, even by those whose hearts the Lord inclines for the work, till they come into it. Mr. Cecil’s sermon, before the Church of England Missionary society,[37] of which I have only seen extracts, is, I think, an excellent discourse on this subject. The work requires the patience of a Job, with the prudence of an Apostle: and O, the self-denial required! How little I am fit for the work, my brother well knows; yet here, by the good providence of God, I am well content, and determined to count not even ‘life dear’ so that I may make ‘full proof of my ministry,’ and ‘finish my course with joy.’ I could fill sheets with conversations respecting religion, which I have had most days, with some one or other of the natives. Their duplicity makes it, beyond measure, difficult to know when they are convinced, or even silenced. The least appearance of impatience on my part makes them consider me angry; and not a word more will they argue, but yield every thing. I may say to you, the friend of my bosom, that my natural impatience is somewhat abated; and I am not conscious of having offended in this way often; but even what is the effect of eagerness and zeal, is construed into a passion, by a people whose highest perfection consists in restraining the feelings, and whose despotic government rendered disguise necessary to existence and peace.

“The same submissive disposition in the people makes it difficult to know when I am understood; as they do not either acknowledge their ignorance or ask explanation. The dialects of the different provinces are so different as to make them nearly different languages.... Among the learned and the Mahomedans, much Persian and Arabic is introduced into their language, which to the Hindoo is unintelligible; and, it is now well known that a person who learns the language from books only, will not be understood by the bulk of the people. This I am aware of, and ask questions from the women above-mentioned; when I often find the meaning has been imperfectly, or not at all understood; which leads to fresh explanation. One specimen of our mode of proceeding, I have made a memorandum of, and which may amuse you:--After having read the first chapter of Genesis, which I translated, I suggested to this native Christian to enlarge upon the following heads, which he did in this manner, ‘Learn, first, the honour put upon man by God: He gave him dominion.’ ‘See,’ continued he, ‘the elephant; one blow of his would be instant death, yet he goes here and there at man’s word.’ ‘Observe the power of God: He commanded, and it was done, &c.’ ‘Let a man try to create an ant, he cannot do it; let him try to make a hair, he cannot do it: yet look at the hills, &c., God made them; and think not that He used labour: no, the word of His mouth was sufficient.’ I suggested, ‘How ought we then to fear this great God!’ He proceeded, ‘are you not afraid of your masters; are you not fearful to offend them lest they should punish you?’ This was so feeling an appeal that they answered, ‘Yes, yes!’ ‘O then,’ said he ‘how ought you to fear an infinitely powerful God! He is infinite in strength; and, if you sin against Him, you deserve infinite punishment: and think how great punishment He will inflict!’ One of them at this fell a weeping. I observed, ‘See the goodness of God in providing such comforts and accommodation for man in this world.’ He went on to speak of the greater love of God in providing a salvation for our souls, which he spoke of with much warmth; the women hanging upon his words. These occasions are often productive of sweet sensations to my soul: whilst yet the want of positive evidence of grace in them [the people so instructed] generally makes me to go heavily. Most days are devoted to close study of the native languages: the Hindoostanee proper I can understand, though not to speak it with any fluency or accuracy: and I also begin to know a little Persian, which is a very agreeable study. I rise at day-break, breakfast between seven and eight, take a slight repast about one, and make my principal meal when evening sets in. Then my mind is usually too exhausted for study, and sweet would be the society of some with whom I could talk freely of what Christ did, and said, and suffered for us here below. For the want of such society, very little of the lively feeling I enjoyed in England enters into my experience: yet I am conscious of some more boldness for Christ, and fewer deviations from His holy ways than before; for which I adore His free grace by which alone I stand. These expressions I owe to your affection, who will fear, perhaps, for me; lest by any means the tempter gain the better of me. O, that I could say this were never the case! Yet, though I should justly be deemed a fool for thus boasting to others, yet I may call upon you to rejoice with me that I have obtained help from the Lord thus far, and have a hope that I shall never be ashamed.

“From all that has passed, I see further proof that to preach nearly or quite Christianity, and live as the world lives, is the way to popularity: to live and preach so as to fancy to _recommend_ Christianity to the carnal mind, is the way to be little esteemed: to live godly in Christ Jesus is the way to win souls, and to obtain friends, with persecution here, and with the certain expectation of glory hereafter. O Holy Ghost, write these truths with deep conviction on my mind; and let my soul know nothing on earth but Jesus Christ and him crucified!”

When it is considered that the labours of a native Teacher cannot but be of great importance, even in the most effective state of Missionary arrangements, it will not excite surprise that in Mr. Corrie’s circumstances at Chunar, the illness of the Bettiah Christian should occasion him anxiety. Mr. C’s journal, however, affords pleasing evidence that the Bettiah-walla in his sickness, found consolation in that gospel which he seems to have been earnestly desirous of making known to his countrymen.

“Jan. 7th. I sent off to-day a copy of the Gospels, and of the Morning Prayer, and Ten Commandments, to Bettiah, at the request of a person who is said to be the Sirdar[38] of the Christians there, and of whom even the padras stand in awe: he is represented, also, as understanding Persian, Portuguese, and a little Latin. I dined with Captain M----; after sitting silent for some time, I was induced by some remarks of Major General ----, to enter into a long argument in behalf of Christianity, as the General maintained Mahomedanism to be equal to Christianity: the argument arose from my remarking that I thought men would invariably be guided in their conduct respecting temporal affairs by their religious opinions. ‘This,’ he said, ‘was a great mistake, and had led to the most disastrous effects: that no greater misfortunes had come on mankind than the contentions between Christians on religious pretences.’ I answered, that these were not caused by Christianity; and Gibbon himself being judge, Christianity was only the pretext: and on a comparison between Christianity and Mahomedanism, I was enabled so to speak as to leave him without reply.

“Jan. 11th. Yesterday, the Bettiah-walla was seized with fever. I asked him how he was, as it regarded spiritual things: he said, ‘Happy.’ To-day he is worse: but, in answer to my question, he told me, ‘that he was not afraid of death, but of sin.’ In the evening I took Mr. G. to see him, who kindly offered his services. We found him in danger: he told me that ‘his mind was fixed on Christ Jesus: who could do all things.’ ‘I am,’ said he, ‘in His hands;’ and, in answer to my question, he told me ‘he found comfort.’ I have prayed that the Lord will spare him; and I trust he will be continued to the Church here.

“Jan. 17th. The Bettiah-walla better: but very low: he speaks of every event as proceeding from the mercy of Jesus. After having spoken to him of the Redeemer, I asked him if he remembered Christ’s words, (John iv. 13, 14.) ‘he that drinketh, &c.’ he took up the words and finished the passage, adding, with a significant expression, ‘How can I forget Him?’ And many other declarations were added of His grace and greatness.

“Jan. 18th. Twenty-two women attended, and heard the history of Ishmael, with much attention. The Bettiah-walla, speaking of the trouble occasioned to Abraham and Sarah, by the strife which arose from their sin in the matter of Hagar, spoke so feebly, yet with such affection, of the love of Christ, through whom they received forgiveness, and through whom we too must seek forgiveness, that most of them wept. I could scarcely contain myself for joy. O Lord, make thy word effectual!

“A Tickour woman [who was desirous of baptism] in answer to my questions, and without any suggestion that could lead to such answers, said, ‘that her heart is much employed in thinking of her Creator: if it were not, what could she expect of good either here or hereafter.’ 2ndly, ‘that God as Creator and Lord has a right to command us; and that she is disposed to obey His will in all things.’ 3rdly, ‘that Jesus Christ is God, who came into the world for us sinners, and through whom we may obtain forgiveness, and the favour of God.’ 4thly, ‘that in order to this, we must lay hold of Him with the heart, pray to Him, and beg forgiveness.’ 5thly, ‘that to be baptized, and not to act thus, must needs brings down greater evils upon us; and in the world to come, surely great destruction will be our lot, &c.:’ with much more to the same effect, in a spirit of seeming sincerity and earnestness.

“Jan. 31st. 1808. On Friday evening, thirteen women (native) attended at the barracks. Sergeant W. told me that his native wife, a short time since, entered into a long conversation with a Brahmin, and exhorted him to forsake his idolatry, which he acknowledged to be unreasonable; but the loss of caste frightens him.

“Saturday, [Feb. 6.] Just returned from burying a drummer’s wife. The Bettiah-walla explained that I was not praying for the dead, but that we might have grace to walk in God’s ways. He told them, that when the breath is gone, the soul is fixed in an eternal state; and that in the last day, the body too will be raised and partake with the soul of happiness or misery: [he concluded] with an exhortation (in which he mixed many quotations from scripture) to watch and pray that that day might not come upon them unawares. Many natives were present, who listened with deep attention; except one or two who laughed. At my gate I found a blind beggar, whom the Bettiah-walla also exhorted and who went away; as I have often seen the poor glad to get a rupee and to be off.

“Feby. 10th. This morning a Brahmin came to me, who declared ‘that the Sanscrit language is not the invention of man, but came from Maha Deva’s[39] Bàni: that four genii, who remain about the size of children of eight years of age, hearing the sound of the drum, repeated the sounds, from whence, having written them, they collected the twenty-five letters of the alphabet. On my asking him, how so many letters could be collected from one sound; after some dispute he said, ‘Maha Deva’s Bàni was not like to any now in size, but at the day of judgment it will sound again, and strike all with horror.’ I then inquired, who committed this language to writing in the Shasters? He answered, ‘three Fakeers, to whom the four genii communicated it.’ On asking where they lived, he mentioned ‘a jungle near the hill:’ on asking where the hill was, he could not tell; and, after a long argument, went away promising to bring a map, and shew me the situation of the hill; ‘which, however, is beyond the snowy mountains, in the land of the genii.’ To this I objected, that as the Shasters confined the residence of the Hindoos to this country, the religious men would never call their own place of residence unholy; and, therefore, it must be in this land. We parted with the promise of his coming again.

“Feb. 12th. Yesterday, the Brahmin came again; and, after much conversation said, ‘there is no difference in places; and that only the ignorant worship stones, &c., but the fear of popular displeasure keeps them silent.’ In the evening, he came again, and we had a sharp dispute, chiefly on the distance of places: his Shasters describe Hindoostan as seventy-five millions of miles long. My moonshee and the Brahmin had a warm argument.

“Feb. 21st. The Tickour woman gave notice that she had found sponsors. On calling her, I asked her if it was the intention of her heart to be the slave of Jesus Christ; to which she replied in the affirmative, with great fervency, saying, ‘that it was her desire to walk in His paths always.’ I reminded her of what I had been reading in John xiv., ‘He that hath my commandments, and keepeth them, he it is that loveth me;’ to which she answered, ‘that her desire was to obey His will; that it may be well with her both in this life, and the next.’ She then used some expressions of admiration at the grace of God to sinners; and on my saying, that when the Bettiah-walla returned, I would appoint a day for baptism, she fell on the ground at my feet in tears, putting her hand on my shoes, and raised her hand to her forehead. On being asked [a few days afterwards] ‘why she so earnestly desired baptism;’ she said, ‘that she might be directed in the right way; obtain pardon of sins and receive God’s mercy; both in this world and that which is to come.’ She then entered on a long history of her life, told me that her husband died and left her in poverty, that she went about begging, till her daughter was married, who, after much ill usage, was at length left destitute; and now, to her grief, is connected with P. ‘It was of no use,’ she said, ‘to walk in God’s laws, and in this way, for three or four days; or, in attempting to deceive me, for that God knows her heart; and should she attempt to deceive me, God would punish her both in this world, and the next.’ I left her, desiring her to consider whether she would cause her daughter to take a separate house; which is evidently a trial to her, and which will, in good earnest, prove her sincerity, if she does.”

The first anniversary of Mr. Corrie’s ministerial connexion with Chunar is thus commemorated in his Journal:

“It is a year to-day [Feb. 22.] since I commenced my public duty at Chunar; and, on considering the way in which the Lord hath led me during that period, I find great cause for thankfulness that I have not laboured in vain: some doors of usefulness have been opened, and some good has been done. Many amongst the invalids are altered for the better in their conduct; several of them have married, and two artillery-men, I would fain hope, are serious and impressed. Amongst the Hindoos, some, I trust, have been brought to the knowledge of Jesus Christ; yet, I think, I am not so spiritually-minded as I was before I left England: though, I think, I am more constantly fixed, and more undeviatingly aiming, at the end of my ministry; yet I fear that the warmth of spiritual affection is gone; but I will ‘do again my first works.’ O thou whom my soul loveth, grant me that ‘gold, white raiment, and aye salve,’ which thou hast in store for needy creatures; heal me for thy mercies’ sake!”

It has been already stated that the Europeans at Secrole were regarded by Mr. Corrie as part of his ministerial charge; but as Secrole was a kind of suburb to Benares, he was necessarily brought into contact with the Hindoos resident in and about that ‘very citadel of Idolatry.’ Hitherto, however, it does not appear that any opportunity had occurred to Mr. C. for seeing much of the native city. Under date, therefore, of March 2, 1808, he writes:

“Yesterday morning, desiring to see Benares, I went down the Ganges in a small boat; but was greatly disappointed at the appearance of the city, which stands entirely on the west side of the river. One place, the residence of Badshahzada, has the appearance of ruined magnificence; and several ghauts are extensive and laboured monuments of superstition: but the smallness of dimensions of the buildings around makes them appear nothing, to an European. Amidst them all, I came to the British flag, flying at the Ghaut Mangees stairs, which excited grateful sensations. Idolatry is plainly on the decay. Our boat line getting entangled with another boat, much abuse was bestowed on the Feringhee.”

Mr. Corrie relates, that on this occasion he preached to some natives of Benares, as well as gave instruction to the European soldiery. Three weeks later than this visit he was called upon to baptize a Brahmin, who after many strugglings of conscience had been strengthened by the grace of God to ‘confess the faith of Christ crucified.’ An account of this event is given by Mr. C. in a letter to his father, dated March 25, 1808.[40]

“I have to tell you of the baptism of a Brahmin at Benares, on Wednesday last, when I was down there, which will gratify you much. You must remember that he understands enough of English for common purposes; and most of our conversation was in English. He came to me in September last, as I wrote to some of you; he had before been seeking after truth; and a pious merchant at Benares had given him a Book of Common Prayer: this was the chief instrument in his conversion. The two answers respecting ‘our duty towards God and our duty towards our neighbour’ struck him forcibly; and he learned many of the prayers, and much of the catechism by heart. He was, however, greatly averse to baptism in September, and argued that he could serve God in private, and even promote His cause more, whilst he refrained from the open profession of Christianity. I pointed out from Mark xvi. 16, and John iii. the necessity of attending to ‘the outward and visible sign, as well as the inward and spiritual grace,’ if we would ‘make our calling and election sure.’ He left me with tears, acknowledging that I spoke truth; but absented himself until January last, when he again went to the pious merchant, saying he had been very ill, and now found that none but Jesus Christ could save him: he would, therefore, give up all for Christ. After much intercourse, on Tuesday last I asked him, ‘Are you willing to be baptized?’ Answer, ‘Yes, I have no other Lord, no other Saviour, but Jesus Christ: He is God, and my God.’ What makes you think Him God? Answer,--‘Why, Sahib, I don’t know how many times I may have been in the world before, or whether born at all, or not, before this time; but I have continued a great sinner still, (the Hindoos believe in the metempsychosis,) a very great sinner, I believe: I went to Juggernaut and here to Benares, and here and there (mentioning other places) to poojah (worship;) but I was still very bad, Sahib, very great sinner. When I found no good among Hindoos’ worship, I went to Musselmans,’ to Lucknow, (mentioning a great mahomedan doctor there,) to enquire; but found no good in Musselmans’ religion; but all bad, very bad. Then I met with the ten commandments, and these two, my duty towards God, and my duty towards my neighbour: this my heart say good, very good: this is Jesus Christ’s word, and I pray to Him for His grace, and He gave me understanding: now I know the true God; my heart love His word; and I no more love sin, or bad way; therefore, I know Jesus Christ is God,’ with more to the same effect. (You will perceive that if men set themselves to seek Christ in this way, we should have no Arians or Socinians.) I then asked, What do you think will be after death? Answer, ‘I shall go to God; what else, Sahib? Now He has given me grace, I am all light within: will He put light with darkness again? No, I shall go to God after death.’ Will you forsake your family and friends? Answer, ‘My father, Sahib, very old: he wash in Ganges, and make poojah: I cannot help him, but I will love him, I will honour him, as Jesus Christ’s word is: O! I cannot help him, but I will make prayer for him: I must follow my Lord Christ; there is no Saviour but He: Hindoos, Musselmans, all worship devils,’ with more to that effect--adding ‘Ever since I was with you, Sahib, my heart was full, and now, if you please, I will be baptized.’ After prayer, we separated: next day when he came to me, I asked him, ‘Have you thought much of the matter, and are you willing to forsake all for Christ?’ He answered, ‘I have made much prayer to God for His grace; and now I will forsake all for my Lord Christ: you will pray, Sahib, that He will wash me, and make me clean: you will mention before Him for the old sinner, a very great sinner, an old rogue, very bad, very bad sinner; that He will save me, and give me grace, that I may love Him with all my heart. I cannot keep His commandments without his grace; but I will pray always, and love Him, and cleave to Him (laying hold of his own garment with eagerness;) and, I will always speak truth, and take care of my words.’ All this with the expressive action of the natives, who have more action than even the French in conversation. At the time of administering the sacrament of baptism, he made the responses from the Book of Common Prayer, with much feeling: when addressed in the service, he shewed the most lively attention, and was very earnest in the prayers: after the service, he shook hands with all present, expressed with tears his thankfulness to God for his mercy to so great a sinner; and said he would serve Him for ever, and devote all his time to learning His word more perfectly that he might instruct others.”

Although there was much to comfort and encourage Mr. Corrie in this manifest example of the power of divine grace, in the conversion of this Brahmin; yet by an entry in his journal, dated March 31st, we find him complaining:--

“I have for several days laboured under sad spiritual decay; and have been dreadfully oppressed with the fear of man; and very backward to every good word and work. When the Brahmin consented to be baptized on Tuesday, the enemy raised an alarm in my mind respecting what the effect might be; tumults among the natives; anger on the part of the Europeans; removal by the government: these suggestions greatly distracted me: and I got me to my Lord right humbly, who mercifully delivered me from all these fears; and all these difficulties vanished; yet, at the time, I felt none of that joy or gratitude I ought, on account of the triumph of the cross.”

The Journal proceeds:

“April 10th, 1808. To-day I am thirty-one years of age. I praise God that I am in the land of prayer; I have been praying for a right spirit of self-examination. It strikes me as remarkable in my experience, that although I could be always on my knees, I am usually straitened, perplexed, and confused in prayer: wandering thoughts perplex me beyond measure; and my imagination is wild and troubled, yet without order, even in vainly flying from one scene to another, and musing on the greatest improbabilities. My mind is, through grace, settled and grounded in the ways of Christ; and, I am persuaded that I shall never leave the heavenly way, because the Lord will keep me in fear of forsaking it. I have no enjoyment in worldly company, or amusements; otherwise, I have nothing of _assurance_, as I have understood it: and though I consent to every tittle stated in our 17th Article, it works nothing of ‘unclean living or presumption.’ It does, however, preserve me from despair; for, I never should be delivered but by the Spirit of Christ: nor, could I hope that His gracious influence would be granted to my prayers, were it not for the unconditional, covenanted, love of God in Christ Jesus. I have many short, but sweet, visits of heavenly grace. My soul is frequently melted down in praise, for the Divine condescension towards me; but little of abiding joy, or realizing faith, stays with me. I find ‘the work of righteousness’ to be ‘peace.’ More of my time has been employed for God, than I could once have thought possible to give; yet few days pass that my soul is not overwhelmed with a sense of short-coming: hence, Thou, O Christ, art all I want!

“We have had some slight awakenings here (Chunar) during the past year: one in August; but it is, I fear, come to nothing, except H. who may have found mercy of the Lord: the others have turned backward, and ----, died in consequence of intoxication. At present a greater enquiry is excited than ever: three are come out (from the world) and several are anxiously concerned. ‘The Lord knoweth them that are His.’ Now, my soul, look to it lest thou let any of those things ‘slip’ which thou hast heard and learned of Jesus. O, for a spirit of grace and supplication: for ‘good understanding in the ways of godliness.’ O, for the conversion of souls! Lord, hear me in these matters: prosper thy work; let thine own kingdom come. Bless my country, my family, my friends: and, O, accept a poor worm who offers himself unto Thee. Take me, as thy dear-bought purchase; and secure me unto thyself. Let my life bring glory to thy name; and my death bear testimony to Thy faithfulness and truth: let me live, and die to Christ Jesus, Amen!

“In the afternoon, I baptized the Tickour woman, by the name of ‘Mary.’ Satan continues to mar my comfort; though he cannot, through the grace of Christ, prevent the word of God. When I baptized the Brahmin, he raised in my mind such a fear of the anger of those in power as almost drove me to my wits’ end: but now I see that all was over-ruled for good, in order to prevent my overweening conceit of myself in this matter.”

It will have been observed, that Mr. Corrie not unfrequently complained of the loss of health. The cause might no doubt be traced to his want of due regard to the trying nature of the climate of India to an European constitution. Repeated notices occur, therefore, in Mr. C.’s Journal and Letters, of a languor and general debility which threatened to lay him altogether aside from duty, if not to render it necessary for him to quit the country. At this time, however, a material change for the better seems to have taken place in his health; for in writing to his father under date of April, 20, 1808. Mr. C. remarks,

“A gracious Providence who has followed us with goodness and mercy all our days, has prospered me thus far. You will bless God with me, who upholds me in perfect health ... a most surprising change seems to have passed upon my constitution, so that I feel very little inconvenience from the heat. Last year I was obliged to have recourse to medicine to keep me from fainting; now, though the hot winds have been blowing some weeks, I feel active and cheerful as when with you. A sigh of regret at our separation often, indeed, interrupts my joys, and sends me with tears not unfrequently to your Father and my Father, to your God and my God. O, praise to a precious Redeemer, through whose love and grace so lasting an union has been brought about, which swallows up even natural ties, or rather rivets them by an indissoluble bond! All painful idea of separation and distance is lost in the consideration of that better country, where we shall meet to part no more for ever!

“You will rejoice to hear that the word of God is not without increasing witness among the soldiers. Eighteen attended the sacrament of the Lord’s supper on Easter-day, most of whom are serious and attentive; and many are regular at our evening worship, where they attend voluntarily. Among their wives also great attention continues to be paid; and knowledge, at least, is increased. The Brahmin whom I baptized came up (from Benares) last Sunday; and after attending worship in Hindoostanee, expressed much delight. He proposed, as a doubt, what would once have been an article of faith with him:--‘Sahib, you have been so little while in this country, and [yet] know the language so well, I think you must have been a Hindoo before you were born in England, and, therefore, your fresh language came to you so quick again.’ A fortnight since, I baptized a woman, who is evidently seeking sincerely the kingdom of God. Yesterday, she expressed her gratitude for instruction, by saying, ‘I am a poor woman, and have nothing to offer to Sahib in return for his favour, except three fowls which I shall send to-morrow, if he will please to accept them.’ On my saying, God has given me plenty, she said, ‘True,’ but it is my duty to lay my neck beneath Sahib’s feet.’ The language of the common people is, indeed, full of compliment; but none of them show a disposition to give any thing away, except in some instances where grace seems to open their hearts. Another, the wife of an European, who seems the best Christian of them all, on my noticing a little dog, sent it to me next day, begging my acceptance of it. To excuse myself, I said it was too young, and she is now keeping it for my sister, and takes great pains in teaching it to beg, &c. that my sister may be amused with it when she arrives.”

TO THE REV. J. BUCKWORTH.

“April 25, 1808.

“The heat of the climate induces a despondency entirely unknown to you. I perceive plainly that this despondency not a little infected my mind most of the last hot weather; which was, perhaps, increased by continued ill health. I have been enabled, however, to hold fast my integrity; nor ever have handled the word of God deceitfully; nor has the word been without witness. A great increase is now made to my evening congregations, which are my only joy, they coming voluntarily; and on Wednesday next, I begin a weekly lecture.... I am, through mercy, now in perfect health, and usual spirits; and see it ‘good for me to have been in trouble.’ My present mode of passing my time will give you, perhaps, pleasure, certainly amusement. On an average I do not dine from home above once a week, and seldom see any of my equals here, except a family, who, I hope, are pious, though their progress is slow. From morning (five o’clock till eight) I attend to my own private affairs, with a little exercise: then till three or four, learn the native languages; when every day, either some of the natives come to me to read the Scriptures, or I attend some place of meeting for that purpose. Mr. Martyn writes to me weekly: he is preparing a copy of the gospels in Hindoostanee for the press; this will be an invaluable acquisition: the one we have is so learned as to be unintelligible to the vulgar for the most part. I have altered [the version of] St. John’s Gospel which we use. The Acts of the Apostles especially delight the native teacher: I have told you of ----; you would be surprised to see the effect it has upon him; and the eagerness by which it is heard by others. I feel it to be too little regarded by myself, and am too apt to consider the divine manna a common thing. I send my father by these ships the history of a Brahmin’s conversion, whom I lately baptised.[41] I baptized a woman a fortnight since; and several of the soldiers’ native wives. Sinners are plainly under good impressions; but, Oh! the patience and perseverance necessary to deal with them!

“Dr. Buchanan is on his way home: whatever he may publish will give you a true and clear insight into religious affairs here; except that you can have no idea of the magnitude of the work of conversion, unless you were here.”

In the Journal, Mr. Corrie relates

“May 14th. Yesterday morning, I went to Wheatley’s hospital. The Dhobee[42] only seems truly in earnest: he said that since he first heard the word, his heart had been much taken with it; that the more he hears it, the more he esteems it; and that he is happy in it. ‘Jesus Christ,’ he says, ‘is the creator and preserver of all things, who will take him to God’s presence; or if not, His will be done: yet he will serve Him; and has forsaken Satan’s works, and will return to them no more. Satan’s works are worshipping stones, poojah, &c. &c.’ Here one of the bystanders said, ‘Satan’s works are also lying, stealing, &c. &c.’ To-night Anselmo[43] is ill. On my speaking to him, he said, ‘Whether well or ill, I am always begging for pardon of sin from Jesus Christ: I am not deserving of it, but am worthy of hell; yet, as He died for sinners, God for His sake will hear me: this is my constant hope; but now, indeed, I need more grace and support.’--Praise God for these things. O for patience and perseverance in the Lord’s work!

“SECROLE. July 25th. According to leave obtained, and notice given, I came down on Friday evening with the view to perform divine service yesterday. On Saturday morning, I waited on the general, who received me with the most chilling coolness. He told me that he had nothing to do with divine service, or the artillery-men; and that he should not interfere: he had heard nothing of divine service, except from my application. Mr. ----, who had been forward for my coming down, on hearing of my arrival flew quite off, and said, ‘they could do as well now as before, without divine service,’ he, however, came yesterday morning. A congregation of at least sixty assembled; and after service, Mr. A. thanked me, and said he hoped they should give me encouragement to come amongst them oftener. Afterwards, the Brigade Major came with a message from the general, (who did not come to church) saying, that I was ‘at liberty to come and go as I pleased, but the artillery-men and officers could not be permitted to attend so far from the lines, for fear of the natives seizing the guns whilst they were at a distance: if the court-house were used to assemble in, or a place of worship erected near the lines, he should have no objection; but all this was to be kept a secret.’ Well: blessed be God, who hath opened a door here for His word! Had there been no obstacles thrown in the way, it would have been unusual. Satan never yet freely and without a struggle, resigned his dominion. O Lord, I have no might or skill to resist this great enemy; neither know I what to do; but mine eyes are towards thee! In the morning service, I was sadly amazed by the presence of so many of the great ones of the earth; but after the service commenced, these feelings vanished.

“Aug. 24th. On Monday I went to Mirzapore, where I saw an old Fakeer, the most wretched victim of superstition I have met with. He has been a great traveller, and by the strange noises he utters, and the inhuman appearance he puts on, causes the people to take him for some great one. He struck me as strongly under Satanic influence. I endeavoured to gain from him some idea of his creed; but could not. Narsingha, who is celebrated in the Bhagavat Geeta,[44] is his titular deity, whom he considers equal to the other gods. I am confounded at the thought that, from the conduct of the English present, I was prevented warning him as I ought of his danger.

“Aug. 31st. Yesterday was spent at Ghazeepore; much talk about religion, and religious people; but little religious conversation. In prayer, I have been sometimes enabled to make my ‘requests known with thanksgiving;’ but have felt great backwardness to the public services of the Church. ‘Lord, be merciful to me a sinner!’ for that I suffered the rain to prevent me from going to the evening worship; and that when I have spoken unto the men, it has been in a cold and indifferent manner! I see in Robinson[45] of Cambridge (whose life I read yesterday) how far a person, and even a minister of religion may go, and yet be as ‘sounding brass or a tinkling symbol.’”

[37] Printed in the Proceedings of that Society, vol. i. p. 179, and seq.

[38] Head.

[39] The Chief Deity.

[40] The substance of this account was afterwards printed in the Missionary Register, vol. i. p. 317, and seq.

[41] See above pp. 110, &c.

[42] A Native washerman.

[43] Formerly a Roman Catholic. See below p. 125.

[44] A poetical Exposition of the doctrines of a particular school of Hindoo Theology. It forms an Episode in the Maha Bharat, one of the great Hindoo Poems, and has been translated by Wilkins. An abstract of it is given in the Quarterly Review, Vol. 45.

[45] An Anabaptist preacher, celebrated in his day for his extreme opinions, both as respected politics and religion; who, after having written a ‘Plea for the Divinity of Christ,’ rejected Christianity and died a Socinian.