CHAPTER XV

BAPTIZED FOR THE DEAD

Henry Martyn is, first of all, a spiritual force. Personally he was that to all who came in contact with him from the hour in which he gave himself to Jesus Christ. To Cambridge student and peasant alike; to Charles Simeon, his master, as to Kirke White and Sargent, Corrie and Thomason, his admiring friends; to women like Lydia Grenfell, his senior in years and experience, as to children like his cousin's at Plymouth, and David Brown's at Aldeen; to the rude soldiery of the Cape campaign and the East India Company's raw recruits as to the cultured statesmen and scholars who were broadening the foundations of our Indian empire; to the caste-bound Hindu, but far more to the fanatical Arab and the Mohammedan mystic of Persia--to all he carried the witness of his saintly life and his Divine message with a simple power that always compelled attention, and often drew forth obedience and imitation. His meteor-like spirit burned and flamed as it passed across the first twelve years of the nineteenth century, from the Cam to the Fal, by Brazil and South Africa, by Calcutta and Serampore, by Patna and Cawnpore, by Bombay and Muscat, by Bushire and Shiraz and Tabreez, to the loneliness of the Armenian highlands, and the exile grave of the Turkish Tokat.

From the year in which Sargent published fragments of his _Journal_, and half revealed to the whole Church of Christ the personality known in its deep calling unto deep only to the few, Henry Martyn has been the companion of good men[101] and women of all the Churches, and the stimulus of the greatest workers and scholars of the century. The latest writer, the Hon. George N. Curzon, M.P., in his exhaustive work on Persia (1892), describes him as 'this remarkable man, who impressed everyone, by his simplicity and godliness of character,' though he ascribes the 'effect in the short space of a year' as much to the charm of his personality as to the character of his mission.

Perhaps the most representative of the many whom Martyn is known to have influenced was Daniel Wilson, of Islington and Calcutta. When visiting his vast diocese in 1838 and crossing the Bay of Bengal, Bishop Wilson[102] thus carefully compared the _Journal_ with corresponding passages in his own life:

It is consoling to a poor sinner like myself, who has been placed in the full bustle of public business, to see how the soul even of a saint like H. Martyn faints and is discouraged, laments over defects of love, and finds an evil nature still struggling against the law of his mind. I remember there are similar confessions in J. Milner. It is this which explains the seventh of Romans. Henry Martyn has now been in heaven twenty-six years, having died in his thirty-second year. Dearest Corrie was born like myself in 1778, and died in 1837, aged fifty-nine, and after having been thirty-one years in India. He has been at home now a year and five months. When, where, how, I may be called hence I know not. The Lord make me a follower of them who through faith and patience have inherited the promises. In H. Martyn's _Journals_ the spirit of prayer, the time he devoted to the duty, and his fervour in it, are the first things which strike me. In the next place, his delight in Holy Scripture, his meditations in it, the large portions he committed to memory, the nourishment he thence derived to his soul, are full of instruction. Then his humility is quite undoubted, unfeigned, profound, sincere. There seems, however, to have been a touch of natural melancholy and depression, which was increased by one of his greatest mistakes, the leaving England with his affections tied to Lydia Grenfell, whom he ought either not to have loved or else to have married and taken her with him. Such an ecstatic, warm creature as Henry Martyn could do nothing by halves. Separation was martyrdom to such a tender heart. But, oh, to imitate his excellences, his elevation of piety, his diligence, his spirituality, his superiority to the world, his love for souls, his anxiety to improve all occasions to do them good, his delight in the mystery of Christ, his heavenly temper! These, these are the secrets of the wonderful impression he made in India, joined as they were with first-rate talents, fine scholarship, habit of acquiring languages, quickness and promptitude of perception, and loftiness of imaginative powers.

Henry Martyn's _Journal_ holds a place of its own in the literature of mysticism. It stamps him as the mystic writer and worker of the first quarter of the century of modern missions (1792-1814), as his master, Robert Leighton, was of the more barren period that ended in 1688. The too little known _Rules and Instructions for Devout Exercises_, found among Leighton's papers, written with his own hand and for his own use, was Martyn's 'usual' companion, with results which made that work[103] as supplemented by the _Journal_, what the _De Imitatione Christi_ and the _Theologia Germanica_ were to the more passive dark ages of Christendom. At the close of the eighteenth century the young and impulsive Cornish student found himself in an age not less, to him, godless and anti-evangelical than that which had wrung from the heart of at least one good man the hopeless longing of the _Theologia Germanica_. He had seen his Divine Master crucified afresh in the person of Charles Simeon, whom he possibly, as Sargent certainly, had at first attended only to scoff and brawl. He had been denied a church in which to preach the goodness of God, in his own county, other than that of a kinsman. In the troopship and the Bengal barrack even his official authority could hardly win a hearing from officer or soldier. The young prophet waxed sore in heart, as the fire burned within him, at the unbelief and iniquity of his day, till his naturally sunny spirit scorched the souls he sought to warm with the Divine persuasiveness. He stood really at the opening of the Evangelical revival of Christendom, and like William Carey, who loved the youth, he was working out his own side of that movement, but, equally like Carey, he knew it not. He was to do as much by his death as by his life, but all he knew in his humility was that he must make haste while he lived to give the millions of Mohammedans the Word, and to reveal to them the Person of Jesus Christ. The multitude of his thoughts within him he committed to a _Journal_, written for himself alone, and rescued from burning only by the interference of his friend Corrie.

The mysticism of Martyn has been pronounced morbid. All the more that his searching introspection and severe judgment on himself are a contrast to the genial and merry conversation of the man who loved music and children's play, the converse of friends and the conflict of controversy for the Lord, does every reader who knows his own heart value the vivisection. Martyn writes of sin and human nature as they are, and therefore he is clear and comforting in the answer he gives as to the remedy for the one and the permanent elevation of the other. Even more than Leighton he is the Evangelical saint, for where Leighton's times paralysed him for service, Martyn's called him to energise and die in the conflict with the greatest apostacy of the world. Both had a passion to win souls to the entrancing, transforming love they had found, but unless on the side against the Stewarts, how could that passion bear fruit in action? Both, like the author of the _De Imitatione_, wrote steeped in the spirit of sadness; but the joy of the dawn of the modern era of benevolence, as it was even then called, working unconsciously on the sunny Cornubian spirit, kept Martyn free alike from the selfish absorption which marked the monk of the Middle Ages, and the peace-loving compromise which neutralised Leighton. The one adored in his cell, the other wrestled in his study at Newbattle or Dunblane, and we love their writings. But Henry Martyn worked for his generation and all future ages as well as wrote, so that they who delight in his mystic communings are constrained to follow him in his self-sacrificing service. Beginning at March 1807, let us add some passages from the _Journal_ to those which have been already extracted for autobiographical purposes.

I am thus taught to see what would become of me if God should let go His strong hand. Is there any depth into which Satan would not plunge me? Already I know enough of the nature of Satan's cause to vow before God eternal enmity to it. Yes! in the name of Christ I say, 'Get thee behind me, Satan!'

Employed a great deal about one Hebrew text to little purpose. Much tried with temptation to vanity, but the Lord giveth me the victory through His mercy from day to day, or else I know not how I should keep out of hell.

May the Lord, in mercy to my soul, save me from setting up an idol of any sort in His room, as I do by preferring a work professedly for Him to communion with Him. How obstinate the reluctance of the natural heart to God. But, O my soul, be not deceived, the chief work on earth is to obtain sanctification, and to walk with God.

O great and gracious God, what should I do without Thee? but now Thou art manifesting Thyself as the God of all consolation to my soul. Never was I so near Thee; I stand on the brink, and I long to take my flight! Oh, there is not a thing in the world for which I would wish to live, except because it may please God to appoint me some work. And how shall my soul ever be thankful enough to Thee, O Thou most incomprehensibly glorious Saviour Jesus!

I walk according to my carnal wisdom, striving to excite seriousness by natural considerations, such as the thoughts of death and judgment, instead of bringing my soul to Christ to be sanctified by his spirit.

Preached on Luke xii. 20--'This night thy soul,' etc. The congregation was large, and more attentive than they have ever yet been. Some of the young officers and soldiers seemed to be in deep concern. I was willing to believe that the power of God was present, if a wretch so poor and miserable can be the instrument of good to souls. Four years have I been in the ministry, and I am not sure that I have been the means of converting four souls from the error of their ways. Why is this? The fault must be in myself. Prayer and secret duties seem to be where I fail; had I more power in intercession, more self-denial in persevering in prayer, it would be no doubt better for my hearers.

My heart sometimes shrinks from spiritual work, and especially at an increase of ministerial business; but now I hope, through grace, just at this time, that I can say I desire no carnal pleasure, no ease to the flesh, but that the whole of life should be filled up with holy employments and holy thoughts.

My heart at various times filled with a sense of Divine love, frequently in prayer was blessed in the bringing of my soul near to God. After dinner in my walk found sweet devotion; and the ruling thoughts were, that true happiness does not consist in the gratifying of self in ease or individual pleasure, but in conformity to God, in obeying and pleasing Him, in having no will of my own, in not being pleased with personal advantages, though I might be without guilt, nor in being displeased that the flesh is mortified. Oh, how short-lived will this triumph be! It is stretching out the arm at full length, which soon grows tired with its own weight.

I travel up hill, but I must learn, as I trust I am learning, to do the will of God without any expectation of any present pleasure attending it, but because it is the will of God. Oh, that my days of vanity were at an end, and that all my thoughts and conversation might have that deep tinge of seriousness which becomes a soldier of the cross.

To the women preached on the parable of the ten pieces of silver, and at night to the soldiers on Rev. i. 18. Afterwards in secret prayer drew near to the Lord. Alas! how my soul contracts a strangeness with Him; but this was a restoring season. I felt an indignation against all impure and sinful thoughts, and a solemn serenity of frame. Interceded for dear friends in England; this brought my late dear sister with pain to my recollection, but I felt relieved by resolving every event, with all its circumstances, into the will of God.

Read an account of Turkey. The bad effects of the book were so great that I found instant need of prayer, and I do not know when I have had such divine and animating feelings. Oh, it is Thy Spirit that makes me pant for the skies. It is He that shall make me trample the world and my lusts beneath my feet, and urge my onward course towards the crown of life.

Spent the day in reading and prayer, and found comfort particularly in intercession for friends, but my heart was pained with many a fear about my own soul. I felt the duty of praying for the conversion of these poor heathens, and yet no encouragement to it. How much was there of imagination before, or rather, how much of unbelief now; seeing no means ready now, no Word of God to put into their hands, no preachers, it sometimes seems to me idle to pray. Alas! wicked heart of unbelief, cannot God create means, or work without them? But I am weary of myself and my own sinfulness, and appear exceedingly odious even to myself, how much more to a holy God. Lord, pity and save; vile and contemptible is Thy sinful creature, even as a beast before Thee; help me to awake.

Some letters I received from Calcutta agitated my silly mind, because my magnificent self seemed likely to become more conspicuous. O wretched creature, where is thy place but the dust? it is good for men to trample upon thee. Various were my reveries on the events apparently approaching, and self was the prominent character in every transaction. I am yet a long way from real humility; oh, when shall I be dead to the world, and desire to be nothing and nobody, as I now do to be somebody?

Throughout the 18th enjoyed a solemn sense of Divine things. The promise was fulfilled, 'Sin shall not have dominion over you.' No enemy seemed permitted to approach. I sometimes saw naught in the creation but the works of God, and wondered that mean earthly concerns had ever drawn away my mind from contemplating their glorious Author. Oh, that I could be always so, seeing none but Thee, taught the secrets of Thy covenant, advancing in knowledge of Thee, growing in likeness to Thee. How much should I learn of God's glory, were I an attentive observer of His Word and Providence. How much should I be taught of His purposes concerning His Church, did I keep my heart more pure for Him. And what gifts might I not expect to receive for her benefit, were I duly earnest to improve His grace for my own! Oh, how is a life wasted that is not spent with God and employed for God. What am I doing the greater part of my time; where is my heart?

Sabat lives almost without prayer, and this is sufficient to account for all evils that appear in saint or sinner.

I feel disposed to partake of the melancholy with which such persons (Lady Mary Wortley Montagu) close their lives. Oh, what hath grace done for us! The thought sometimes bursts upon me in a way which I cannot describe. It is not future bliss, but present peace, which we have actually obtained, and which we cannot be mistaken in; the very thing which the world seeks for in vain; and yet how have we found it? By the grace of God we are what we are.

Truly love is better than knowledge. Much as I long to know what I seek after, I would rather have the smallest portion of humility and love than the knowledge of an archangel.

At night I spoke to them on 'Enoch walked with God.' My soul breathed after the same holy, happy state. Oh that the influence were more abiding; but I am the man that seeth his natural face in a glass.

This last short sickness has, I trust, been blessed much to me. I sought not immediately for consolations, but for grace patiently to endure and to glory in tribulation; in this way I found peace. Oh, this surely is bliss, to have our will absorbed in the Divine Will. In this state are the spirits of just men made perfect in heaven. The spread of the Gospel in these parts is now become an interesting subject to you--such is the universal change.

Perpetually assaulted with temptations, my hope and trust is that I shall yet be sanctified in the name of the Lord Jesus, and by the Spirit of my God. 'Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.' When I really strive after purity of heart--for my endeavours are too often little more than pretence--I find no consideration so effectual as that of the exalted dignity and infinitely precious privileges of the saints. Thus a few verses of 1 Eph. are more influential, purifying, and transforming than the most laboured reasoning. Indeed, there is no reasoning with such temptations, and no safety but in flight.

I would that all should adore, but especially that I myself should lie prostrate. As for self, contemptible self, I feel myself saying, Let it be forgotten for ever; henceforth let Christ live, let Christ reign, let Him be glorified for ever.

Henry Martyn, by service, escaped the weakness and the danger of the mystic who seeks absorption into God, in the mental sense, as the remedy for sin, instead of a free and purified individuality in Christ. He felt that the will sins; he saw the cure to lie not in the destruction of the will, but in its rectification and personal co-working with God. Absorption is spiritual suicide, not service. Martyn realised and taught that a free individuality is the best offering we can make to God after Christ has given it to us to offer to Him. With Martyn moral service helped spiritual contemplation to rise heavenward, and to raise men with it. The saint was also the sacred scholar and translator; the mystic was the prophet preacher, the Persian controversialist, the unresting missionary. His Christian life was guided by the motto, 'To believe, to suffer, and to hope.' His praying realised his own ideal of 'a visit to the invisible world.' His working was ever quickened like St. Paul's by the summons, alike of the Old dispensation and the New, which he cut with a diamond on the window of his college rooms Ἕγειραι, ὁ καθεύδων, καὶ ἀνάστα, 'Awake thou that sleepest and arise.' When the fierce flame of his love and his service had burned out his frail body, his picture, painted at Calcutta the year before he died, spoke thus to Charles Simeon, and ever since it has whispered to every new generation of Cambridge men, 'Be serious, be in earnest; don't trifle--don't trifle.'

The men whom Henry Martyn's pioneering and early death have led to live and to die that Christ may be revealed to the Mohammedans, are not so many as the thousands who have been spiritually stimulated by his _Journal_. Such work is still 'the forlorn hope' of the Church which he was the first to lead. But in Persia and Arabia he has had such followers as Anthony Groves, John Wilson, George Maxwell Gordon, Ion Keith-Falconer, and Bishop French. Where he pointed the way the great missionary societies of the United States of America and of England and the Free Church of Scotland have sent their noblest men and women.

The death of Henry Martyn, followed not many years after by that of her husband, who had been the first to mark his grave with a memorial stone, led Mrs. James Claudius Rich, eldest daughter of Sir James Mackintosh, to appeal in 1831 for 'contributions in aid of the school at Baghdad, and those hoped to be established in Persia and other parts of the territory of Baghdad.' In the same year, 1829, that Alexander Duff sailed for Calcutta, there had gone forth by the Scots Mission at Astrakhan to Baghdad, that Catholic founder of the sect since known as 'The Brethren,' Anthony N. Groves, dentist, of Exeter. Taking the commands of Christ literally, in the spirit of Henry Martyn, he sold all he had, and became the first of Martyn's successors in Persia. The record of his two attempts forms a romantic chapter in the history of Christian missions.[104] All theories apart, he lived and he worked for the Mohammedans of Persia in the spirit of Henry Martyn. When the plague first, and persecution the second time, extinguished this Mission to Baghdad, Dr. John Wilson,[105] from his central and commanding position in Bombay, flashed into Arabia and Persia such rays of Gospel light as were possible at that time. He sent Bible colporteurs by Aden and up the Persian Gulf; he summoned the old Church of Scotland to despatch a mission to the Jews of Arabia, Busrah, and Bombay. A missionary was ready in the person of William Burns who afterwards went to China, the support of a missionary at Aden was guaranteed by a friend, and Wilson had found a volunteer 'for the purpose of exploring Arabia,' when the disruption of the Church of Scotland arrested the movement, only, however, vastly to increase the missionary development in India and Africa, as well as church extension in Scotland. What John Wilson tried in vain to do during his life was effected by his death. It was his career that summoned the Hon. Ion Keith-Falconer and his wife to open their Mission in Yemen, at Sheikh Othman and Aden. Like Martyn at Tokat, in the far north, and just at Martyn's age, by his dust in the Aden cemetery Ion Keith-Falconer has taken possession of Arabia for Christ. 'The _Memoirs of David Brainerd_ and _Henry Martyn_ gave me particular pleasure,' wrote young John Wilson in 1824. 'Mind to get hold of the _Life of John Wilson_, the great Scotch missionary of India,' wrote the young Ion Keith-Falconer in 1878.[106] So the apostolic succession goes on.

Gordon of Kandahar, 'the pilgrim missionary of the Punjab,' was not the least remarkable of Henry Martyn's deliberate followers, alike in a life of toil and in a death of heroism for the Master. Born in 1839, he was of Trinity College, Cambridge, and had as his fellow-curate Thomas Valpy French, when the future bishop came back from his first missionary campaign in India. Dedicating himself, his culture, and his considerable property to the Lord, he placed his unpaid services at the disposal of the Church Missionary Society, as Martyn once did. Refusing a bishopric after his first furlough, and seeking to prepare himself for the work of French's Divinity School of St. John at Lahore, he returned to India by Persia, to learn the language and to help Dr. Bruce for a little in 1871. The famine was sore in that land, and he lived for its people as 'relieving officer, doctor, purveyor, poorhouse guardian, outfitter and undertaker. There is a cry like the cry of Egypt in the night of the Exodus--not a house in which there was not one dead.' So he wrote.[107] From Julfa he carried relief to Shiraz, where he found himself in the midst of the associations made sacred by Henry Martyn's residence there. 'I have taken up my quarters in a Persian's house, and have a large garden all to myself. I am in the very same house which Henry Martyn was in. I heard to-day that my host is the grandson of his host Jaffir Ali Khan, and that the house has come down from father to son.'

Eight years after Gordon was in Kandahar, sole (honorary) chaplain to the twenty regiments who were fighting the Ameer of Afghanistan. There he found the assistant to the political officer attached to the force to be the same Persian gentleman who had been his host at Shiraz, and with whom when a child Martyn must have played. Gordon learned from him that the roads and sanitary improvements made as relief works, as well as the orphanage started on the interest of the famine relief fund sent from London, were still blessing the people. When, after the black day of Maiwand, the British troops were besieged in Kandahar, till relieved by the march and the triumph of Lord Roberts, Gordon as chaplain attended a sortie to dislodge the enemy. Hearing that wounded men were lying in a shrine outside the Kabul gate, he led out some bearers with a litter, and found that the dying men were in another shrine still more distant. In spite of all remonstrance he dashed through the murderous fire of the enemy, was struck down, and was himself carried back on the litter he had provided for others. He did not live to wear the Victoria Cross, but was on the same day, August 16, laid in a soldier's grave.

It would seem difficult to name a follower more worthy of Henry Martyn than that, but Bishop French was such a disciple. More than any man, as saint and scholar, as missionary and chaplain, as the friend of the Mohammedan and the second apostle of Central Asia, he was baptized for the dead. Born on the first day of 1825, son of an Evangelical clergyman in Burton-on-Trent, a Rugby boy, and Fellow and Tutor of University College, Oxford, Thomas Valpy French was early inspired by Martyn's life and writings. These and his mother's holiness sent him forth to Agra in 1850, along with Edward Stuart of Edinburgh, now Bishop of Waiapu, New Zealand, to found the Church Missionary College there. In the next forty years, till he resigned the bishopric of Lahore that he might give the rest of his life to work out the aspirations of Martyn in Persia and Arabia, he consecrated himself and his all to Christ. It will be a wonderful story if it is well told. He then went home for rest, first of all, but took the way north through Persia and Turkey on Martyn's track, so that in April 1888 he wrote from Armenia: 'Were I ignorant both of Arabic and French, I should subside into the perfect rest, perhaps, which I require.' So abundant were his labours to groups of Mohammedans and among the Syrian Christians, that he had nearly found a grave in the Tokat region.

After counselling the Archbishop of Canterbury as to the project of so reforming the Oriental Churches as to convert them themselves into the true apostles of the Mohammedan race, Bishop French returned to Asia and settled near Muscat, whence he wrote thus on March 10, 1891, his last letter to the Church Missionary Society:

Those three years of Arab study will not, I trust, be thrown away and proved futile. In memory of H. Martyn's pleadings for Arabia, Arabs, and the Arabic, I seem almost trying at least to follow more directly in his footsteps and under his guidance, than even in Persia or India, however incalculable the distance at which the guided one follows the leader!...

I have scarcely expressed in the least degree the view I have of the _extremely serious_ character of the work here to be entered upon; and the possible--nay probable--severity of the conflict to be expected and faithfully hazarded by the Church of Christ between two such strong and ancient forces, pledged to such hereditary and deep-grounded hostility. Yet _The Lamb shall overcome them; for He is Lord of Lords, and King of Kings; and they also shall overcome that are with Him, called and chosen and faithful_.

Two months after, on May 14, 1891, at the age of sixty-six, after exposure and toils like Martyn's, he was laid to rest in the cemetery of Muscat by the sailors of H.M.S. Sphinx, to whom he had preached.

Henry Martyn at Tokat, John Wilson at Bombay, George Maxwell Gordon at Kandahar, Ion Keith-Falconer at Aden, and Thomas Valpy French at Muscat, have by their bodies taken possession of Mohammedan Asia for Christ till the resurrection. Of each we say to ourselves and to our generation:

Is it for nothing he is dead? Send forth your children in his stead! O Eastern lover from the West! Thou hast out-soared these prisoning bars; Thy memory, on thy Master's breast, Uplifts us like the beckoning stars. We follow now as thou hast led, Baptize us, Saviour, for the dead.[108]

Each, like not a few American missionaries, men and women, like Dr. Bruce and his colleagues of the Church Missionary Society, like Mr. W.W. Gardner and Dr. J.C. Young of the Scottish Keith-Falconer Mission, is a representative of the two great principles, as expressed by Dr. Bruce: (1) That the lands under the rule of Islam belong to Christ, and that it is the bounden duty of the Church to claim them for our Lord. (2) That duty can be performed only by men who are willing to die in carrying it out.

Henry Martyn's words, almost his last, on his thirty-first birthday were these: 'The Word of God has found its way into this land of Satan (Persia), and the devil will never be able to resist it if the Lord hath sent it.' We have seen what sort of men the Lord raised up to follow him. This is what the Societies have done. In 1829 the American Board of Commissioners for Foreign Missions began, and in 1871 the Presbyterian Board shared, the mission to Persia and Asiatic Turkey. The former has missionaries at Aintab, Marash, Antioch, Aleppo, and Oorfa, to the south of the Taurus range, being its mission to Central Turkey; at Constantinople, Adrianople, Smyrna, Broosa, Nicomedia, Trebizond, Marsovan, Sivas, _including Tokat_, and Cæsarea, being its mission to Western Turkey; at Erzroom, Harpoot, and Arabkir, uniting with the Assyrian stations of Mardin and Diarbekir, its mission to Eastern Turkey. Taking up the evangelisation at Oroomiah, the American Presbyterians unite with that Tabreez, Mosul, and Salmas as their Western, and Teheran and Hamadan as their Eastern Persia Mission. In 1876 a letter of Henry Venn's and the urgency of its principal missionary, Dr. Bruce, led the Church Missionary Society to charge itself with the evangelisation, by a revised version of the Persian Bible and medical missions, of the whole southern half of the ancient kingdom of Persia, the whole of Nimrod's Babylonia, and the eastern coast of Arabia, from Julfa (Ispahan) and Baghdad as centres. Very recently the independent Arabian Mission of America has made Busrah its headquarters for Turkish Arabia. The Latin Church since 1838 has worked for the Papacy alone. The Archbishop of Canterbury's mission since 1886 has sought to influence the Nestorian or Syrian Church, which in the seventh century sent forth missionaries to India from Seleucia, Nisibis, and Edessa, and now desires protection from Romish usurpation. All these represent a vast and geographically linked organisation claiming, at long intervals, the whole of Turkey, Persia, and Arabia for Christ since Henry Martyn pointed the way. Dr. Robert Bruce, writing to us from Julfa, thus sums up the results and the prospect:

I believe there is a great work going on at present in Persia, and Henry Martyn and his translations prepared the way for it, to say nothing of his life sacrifice and prayers for this dark land. The Babi movement is a very remarkable one, and is spreading far and wide, and doing much to break the power of the priesthood. Many of the Babis are finding their system unsatisfactory, and beginning to see that it is only a half-way house (in which there is no rest or salvation) to Christianity. Ispahan has been kept this year in a constant state of turmoil by the ineffectual efforts of two moollas to persecute both Babis and Jews.[109] They have caused very great suffering to some of both these faiths, but they have been really defeated, and all these persecutions have tended towards religious liberty. Our mission-house is the refuge of all such persecuted ones, and the light is beginning to dawn upon them.

While the whole Church, and every meditative soul seeking deliverance from self in Jesus Christ, claims Henry Martyn, he is specially the hero of the Church of England. An Evangelical, he is canonised, so far as ecclesiastical art can legitimately do that, in the baptistry of the new cathedral of his native city. A Catholic, his memory is enshrined in the heart of his own University of Cambridge. There, in the New Chapel of St. John's College, in the nineteenth bay of its interior roof, his figure is painted first of the _illustriories_ of the eighteenth Christian century, before those of Wilberforce, Wordsworth, and Thomas Whytehead, missionary to New Zealand. In the market place, beside Charles Simeon's church, there was dedicated on October 18, 1887, 'The Henry Martyn Memorial Hall.' There, under the shadow of his name, gather daily the students who join in the University Prayer Meeting, and from time to time the members of the Church Missionary and Gospel Propagation Societies. 'This was the hero-life of my boyhood,' said Dr. Vaughan, the Master of the Temple and Dean of Llandaff, when he preached the opening sermon before the University. In Trinity Church, where Martyn had been curate, the new Master of Trinity preached so that men said: 'What a power of saintliness must have been in Henry Martyn to have affected with such appreciative love one whose own life and character are so honoured as Dr. Butler's!' In the Memorial Hall itself, its founder, Mr. Barton, now Vicar of Trinity Church; Dr., now Bishop, Westcott, for the faculty of Divinity; Dr. Bailey, for St. John's College and the Society for the Propagation of the Gospel; Mr. Barlow, Vicar of Islington, for the Church Missionary Society; and the Christian scholar, Professor Cowell, for all Orientalists and Anglo-Indians, spake worthily.

We would continue his work. The hopes, the faith, the truths which once animated him are still ours. Still, as on the day when he preached his first sermon from this pulpit, is it true that if each soul, if each society, if each heathen nation knew the gift of God, and Who the promised Saviour is, they would for very thirst's sake ask of Him, and He would indeed give them His living water. And still it is the task of each true witness of Christ, and most of all of each ordained minister of His Word and Sacraments, first to arouse that thirst where it has not yet been felt, and then to allay it at once and perpetuate it from the one pure and undefiled spring. And still each true minister will feel, as Martyn felt, as St. Paul himself felt, 'Who is sufficient for these things?' The riper he is in his ministry, the more delicate his touch of human souls, alike in their strivings and in their inertness; the closer his walk with God and his wonder at the vastness and the silent secrecy of God's ways, the more he will say in his heart what Martyn said but a few days after his feet had ceased to tread our Cambridge streets. 'Alas! do I think that a schoolboy or a raw academic should be likely to lead the hearts of men! What a knowledge of men and acquaintance with Scriptures, what communion with God and study of my own heart, ought to prepare me for the awful work of a messenger from God on the business of the soul!'

To these lessons of Martyn's life Dr. Butler added that which the eighty years since have suggested--the confidence of the soldier who has heard his Captain's voice, and knows that it was never deceived or deceiving: _Be of good cheer; I have overcome the world._

In that confidence let the Church Catholic preach Christ to the hundred and eighty millions of the Mohammedan peoples, more than half of whom are already the subjects of Christian rulers. Thus shall every true Christian best honour Henry Martyn.

FOOTNOTES:

[101] In 1816 Charles Simeon thus wrote from King's College to Thomason, of the _Journal_: 'Truly it has humbled us all in the dust. Since the Apostolic age I think that nothing has ever exceeded the wisdom and piety of our departed brother; and I conceive that no book, except the Bible, will be found to excel this.... David Brainerd is great, but the degree of his melancholy and the extreme impropriety of his exertions, so much beyond his strength, put him on a different footing from our beloved Martyn.'

[102] _Bishop Wilson's Journal Letters_, addressed to his family during the first nine years of his Indian Episcopate, edited by his son Daniel Wilson, M.A., Vicar of Islington, London, 1864.

[103] See _Journal_, passim, especially in February, 1806.

[104] _Journal of Mr. Anthony N. Groves, Missionary to and at Baghdad_, London, 1831.

[105] _The Life of John Wilson, D.D., F.R.S._, London, 1878.

[106] _Memorials of the Hon. Keith-Falconer, M.A., late Lord Almoner's Professor of Arabic in the University of Cambridge, and Missionary to the Muhammadans of South Arabia_, by Rev. Robert Sinker, D.D., p. 146 of 1st edition, 1888.

[107] _George Maxwell Gordon, M.A., F.R.G.S., a History of his Life and Work, 1839-1880_, by the Rev. Arthur Lewis, M.A., London, 1889.

[108] Archdeacon Moule in the _Church Missionary Intelligencer_.

[109] Even of the Soofis the ablest authority writes: 'The remarkable development, in our own century, which has been given to the story of the death of Hosein should encourage us to hope that the Divine pathos of the New Testament will one day soften these hearts still more, and teach them the secret of which their poets have sung in such ardent strains. A Sufi has already learnt that Islam cannot satisfy the longing soul. He is, by profession, tolerant or even sympathetic in the presence of the Cross. And he believes, like all Moslim, that Isa, the Messiah of Israel, has the breath of life, and can raise the dead from the tomb.... To the reflecting mind, however, the lyric effusions of Hafiz prove that Eastern philosophy is either childlike or retrograde, and its principles at the mercy of those seas of passion upon which it has so long been drifting.' _Quarterly Review_, January 1892.

INDEX

Abbas Mirza, 394

Abdallah, 226

Abdool Massee'h, 286, 543

Aberdeen University, 328

Acheen, 228

Aden, 326, 333

Afghanistan, 324, 565

Africa, South, 119, 125

Aga Boozong, 381, 457 -- the Mede, 454

Agra, 217

Aitchison, Sir C., 345

Akbar, 218

Albuquerque, 341

Aldeen, 158, 196, 313

Alexander the Great, 330

Alford, Dean, on Martyn, 447

Algoa Bay, 125

Allahabad, 262

Ambrose, 102

Ameena, Sabat's wife, 270

America, South, 107

American Missions, 463, 568, 569

Amiens, Treaty of, 119

Annie, the orphan, 264

Arabic, 225, 325 -- Bible, 226, 418

Arabs, 333, 336

Ararat, 497

Araxes River, 496, 502

Armenians, 134, 346, 385, 464, 499, 515 -- Bible, 418

Arrah, 261

Artaxerxes Ochus, 409

Asaf-ood-Dowla's tomb, 289

Asiatics, 232

Asiatic Researches, 425 -- Society of Bengal, 425

Associated Clergy, 206

Augustin of Canterbury, 7

Augustine, 2, 33, 49

Azerbaijan, 493

Babington, Mr., 76

Babism, 372, 569

Badger, Rev. G.P., 527

Bahia, 106

Bailey, Canon, 19, 571

Baird, Sir David, 120

Bandel, 197

Bankipore, 201

Bapre, 332

Baptized for the dead, 552, 567

Barlow, Rev., 571

Barlow, Sir George, 141

Basil the Great, 530

Basiliscus, 530

Battle of Blaauwberg, 121

Baxter, 102

Bede, 418, 460

Behistun Rock, 409

Bengal Army, 136

Bengali Bible, 418

Bengalis, the, 148

Bentinck, Lord W., 146

Berhampore, 250, 258

Bettia, 219

Bible Translation, 72, 418 -- Society, British and Foreign, 314, 421, 484 -- Russian, 487

Bihar, 201

Bishop, Mrs., 463, 493

Blaauwberg, Battle, 121

Black Hole, 134

Blair's Sermons, 110

Bobbery Hunt, 332

Bombay, 325

Botany Bay convicts, 101

Bowley, missionary, 431

Brainerd, David, 2, 33, 60, 91, 564

Brazil, 108, 552

Breage, 44, 551

British India Steam Navigation Company, 316

Brown, David, 16, 135, 148, 196, 313, 418

Bruce, Dr. R., 489, 569

Buchanan, Claudius, 16, 69, 135, 243

Buddhism, 134

Bundlekhund, 277

Bunder Abbas, 340

Bunyan, 2

Burke, Edmund, 134

Burmese Bible, 418

Burns, William, 563

Bushire, 339, 348

Busrah, 519

Butler, Dr., 571

Butler's _Analogy_, 28

Buxar, 261

Caesareia, 534

Calcutta, 134, 147, 196

Caldecott, Rev. A., 34

Caldwell, Bishop, 290

Cambridge, 12, 15, 207

Canal, Ganges, 267

Canning, Chaplain, 468, 482

Canterbury, Archbishop of, 75, 566

Cape Colony, 119

Cape Town, 118

Cardew, Dr., 9, 41

Carey, William, 4, 25, 133, 147, 418, 487

Carlyle, Thomas, 4

Carlyon, Dr., 20

Carus, 34

Cawnpore, 261, 266, 308

Cecil, R., 59, 78

Cemeteries, Indian, 210

Chaman, 483

Chamberlain, missionary, 200

Chambers, Sir R., 135 -- W., 135

Chandernagore, 197

Chaplaincies, India, 72

Chaplains, the Five, 16, 150

Chatterton, 40

Chesterfield's Letters, 12

China, 27

Chinese Bible, 418

Chinsurah, 197

Christian Knowledge Society, 136, 226

Christians in India a century ago, 139, 423

Chrysostom, 512, 534

Chunar, 208, 260

Church Missionary Society, 40, 136, 399, 489

Clapham, 65

Clarke, Rev. A.T., 136

Clive, Lord, 12, 134

Cole, Captain S., 131, 145

Colebrooke, H.T., 425 -- T.E., 327

Colgong, 201

College of Fort William, 138, 151, 421

Columba, 460

Confessions of Augustine, 1, 12, 49

Constable's edition of Persian New Testament, 489

Constantinople, 492

Corentin, St., 7

Cork, 96

Cornwall tin, 2

Cornwallis, Lord, 141

Corrè, Señor, 107

Corrie, Bishop, 16, 61, 208, 286, 311, 543 -- Miss, 245

Covenant with the eyes, 76

Cowell, Professor, 372, 571

Cowper, the poet, 2

Craig, Governor, 119

Creighton, 135, 216

Curgenven, Laura, 239

Cury's, St., 7

Curzon, G.N., 358, 553

Cutwa, 200

Cyrillus, 418

Cyrus, 370

Dalhousie, Marquis of, 199

Dante, 358

Dare, Mrs., 237

Darius, Hystaspes, 409

Darwin, 108

Dealtry, Bishop, 16

Demonolators, 134

Diamonds, 342

Dinapore, 201, 258

Dissenters, 168

Doddridge, 17, 214

Dravidian, 134

Dryden, 358

Duff, Alexander, 24, 34, 146, 563

Duncan, Jonathan, 318, 326

Dundas, Sir F., 119

Dwight, H.G.O., missionary, 520

East India Company, 202, 529

East India Company's Charters, 138, 150

Eclectic Society, 59, 79

Edesius, 418

Edmonds, Canon, 417, 420, 490

Educational missions, 201, 216, 274

Edwards, Jerusha, 91 -- Jonathan, 28, 91

Elam, 356, 441

Eliot, J., 418

Ellerton, Mr. and Mrs., 135, 201

Elphinstone, Admiral, 119 -- Mountstuart, 316, 327

Ely Cathedral, 35

English Bible, 418

Erasmus, 418

Erivan, 499

Erskine, Dr. J., 132

Erzroom, 508

Etchmiatzin, 499

Ethiopia, 120

Ethiopic Bible, 418

Eudoxia, 534

Eurasians, 222

Fabricius, 418

Fal Estuary, 24

Falmouth, 83, 88

Farish, Prof., 74, 441 -- of Bombay, 330

Farsakh, 493

Flavel, 76

Fletcher of Madeley, 165

Forsyth, missionary, 197

Fowler, George, 520

Francis, Philip, 201

Franklin's travels, 237

Fraser, Baillie, 483

French, Bishop, 290, 566

Froude, J.A., 44

Frumentius, 418

Fuller, A., 132

Galitzin, Prince, 487

Ganges, the, 199

Ganges Canal, 267

Gardiner, Capt. A., 108

Gaya, 237

George III., 343

German Bible, 418

Ghazipore, 261

Gilchrist, Dr., 72

Gillespie, Gen., 277

Glen, Dr., 489

Glenelg, Lord, 16, 19

Goa, 318, 322

Godolphin, Margaret, 551

Gombroon, 340

Goorkha war, 277

Gordon, G.M., 562, 564

Gothic Bible, 418

Govan, Dr., 302

Graaff Reinet, 125

_Grace Abounding_, Bunyan's, 2

Grant, Charles, 15, 65, 76, 136, 472 -- Sir Robert, 16, 19

Greek, 330 -- Church, 487

Greenwood, Rev. W., 137

Gregory Nazianzen, 534 -- Nyssen, 534

Grenfell, Lydia, 44, 50, 81, 105, 171, 208, 239, 241, 304, 338, 472, 545, 550 -- Diary, 84, 91, 98, 102, 106, 188, 191, 298, 476, 537, 546 -- family, 44

Grotius, 400

Groves, A., 562

Guadagnoli, P., 400

Gulistan Treaty, 345

Gurlyn, 85

Gwennap, 4, 51

Hafiz, 357

Haldane, R. and J., 132

Hall, Robert, 328, 516

Hannington, Bishop, 290

Hanway, Jonas, 237

Hartwig, P., 66

Hasan and Husain, 411, 455

Hastings, Warren, 137, 201 -- Marquis of, 142

Havelock, Sir H., 346

Hawkins, Judge, 432

Heat in India, 261

Heber, Bishop, 288

Hebrew, 426

Helston, 88

Henry, the navigator, 341

Henry Martyn Memorial Hall, 570

Hewett, Gen., 316

Hindus, 224

Hindustani translation, 157, 199, 243, 422, 431

Hitchins, Mrs. T. Martyn, 44, 47, 57

Hooker, 102

Hopkins, Bishop, 25, 29

Horne's _Commentary_, 89

Hospitals, military, 211

Hottentot sepoys, 120

Hough's _Christianity in India_, 144

Hweng T'sang, 202

Hymns referred to, 17, 27, 40, 83, 84, 107, 287, 310, 547, 567

Idol-worship, 163

Imad-ud-din, 415

India, North, 134 -- South, 132 -- Christians in, 139, 423 -- evangelisation, 225

Inquisition, The, 323

Iran plateau, 353

Ireland and invasion, 101

Isaiah, 24, 95

Islam, 133, 174, 202, 326, 536

Ispahan, 465

Jaffir Ali Khan, 355

Jaganath-worship, 142, 168

Jami, 371

Janssens, Governor, 120

Java, 120, 334

Jefferies, Chaplain, 151

Jeffery, H.M., 6, 47, 56

Jerome, 418

Jerusha Edwards, 91

Jews, 363, 377, 387, 459

Joasmi pirates, 333

John, St., 44

Jones, Sir Harford, 344 -- Sir W., 70

Jowett, Prof., 441 -- Rev. W., 40

Judson, 418

Julfa, 464

Kajar Dynasty, 341

Kalinjar, 277

Kandahar, 564

Karass, 488

Kars, 506

Kaye, Sir John, 330

Kaziroon, 353

Keith-Falconer, Ion, 22, 326, 564

Kelland, Prof., 20

Kempthorne, 10, 12, 17

Kerr, Dr., chaplain, 144, 226

Kichener, missionary, 125

Kiernander, 48, 134

King's Chapel, Cambridge, 67

Kingsley, Charles, 44

Kirke White, H., 27, 40

Kirkpatrick, Capt., 136

Komana Pontica, 533

Koran, 324, 398, 487

Kum, 466

Land's End, 2

Lassen, 409

Latin Bible, 418 -- Church on the Bible, 491

Law, William, 30

Lawrence, Honoria, 260 -- Lord, 140, 220 -- Sir Henry, 260

Lee, Prof., 400, 404

Leighton, R., 59, 102, 555

Letters to Lydia Grenfell, 82, 90, 175, 181, 185, 246, 256, 292, 304, 318, 334, 360, 473, 479

Lewis, G., 133

Leyden, Dr., 423

Limerick, Chaplain, 151

Livingstone, David, 121

Lolworth, 35, 74

London Missionary Society, 28, 200

Ludovicus de Dieu, 400

Lull, Raimund, 400

Luther, 418

Lyte, F.T., 547

Macartney, Earl of, 119

Macaulay, Lord, 516

MacInnes, Col., 227

Mackay of Uganda, 290

Mackintosh, Sir J., 318, 328, 516

Macrina, 534

Madras, 130, 143

Maiwand, 565

Malayalim, 327

Malcolm, Sir John, 143, 318, 328, 344

Maldah, 135, 200

Malpas, 24

Maracci, 324

Marand, 496, 523

Marazion, 43, 53, 82

Marriage, 39, 49, 79, 86 -- of missionaries, 48

Marrow men, 132

Marshman, Dr., 157, 197, 314, 418 -- John C., 161, 344

Martin, St., 7 -- Church, 447

MARTYN, HENRY, birth, 2; family, 6; parents, 9; as a boy, 10; at Cambridge, 12; father's death, 17; conversion, 18; Senior Wrangler, 20; at Woodbury, 24; reading, 26; his rooms, 33; ordained deacon, 36; loves Lydia Grenfell, 42; considers himself engaged to her, 51; discussions on marriage, 59; love of music, 65; appointed East India Company's chaplain, 73; farewell to England, 101; his motto, 102; at Bahia, 107; opposition to his preaching, 109; at the Cape, 118; describes the Battle of Blaauwberg, 121; with Vanderkemp, 125; lands at Madras, 130; first sermon there, 144; lands at Calcutta, 147; 'Let me burn out for God,' 150; opposition of chaplains to his preaching, 151; at Serampore, 158; Carey's opinion of Martyn, 161; at work on his Hindustani Testament, 168; a missionary to the Mohammedans, 174; renews his suit to Lydia Grenfell, 175; appointed to Dinapore, 183; a Suttee, 184; prayer in the pagoda, 196; up the Ganges, 199; hostility of Europeans at first, 204; in Patna, 205; native disaffection, 206; dreams and sickness, 208; first letter to the associated clergy, 212; correspondence with Romanist missionaries, 218; evangelisation of India, 225; life with Sabat, 226; controversy with moulvies, 234; refused by Lydia, 246; ordered to Cawnpore, 256; described by Mrs. Sherwood, 258; anecdotes of Martyn, 264; his conversation, 274; preaching to _fakeers_, 281; his convert Abdool Massee'h and others, 285; overwork, 289; correspondence with Lydia, 292; in the new church, Cawnpore, 309; return to Calcutta, 313; voyage to Arabia and Persia, 317; in Bombay, 325; in the Persian Gulf, 333; lands in Persia, 339; in Bushire, 346; to Shiraz, 349; in Shiraz, 360; controversies with Shiahs, Soofis, and Jews, 375; with the Moojtahid, 394; at Persepolis, 410; the Ramazan, 411; his place as a Bible translator, 418; as a philologist, 425; as a Hebraist, 426; his Hindustani Bible, 431; Arabic New Testament, 434; Persian studies, 445; Alford on Martyn, 447; Persian New Testament, 450; Persian New Testament completed, 460; to Ispahan, Teheran, and Tabreez, 463; illness at Tabreez, 474; last words to Lydia Grenfell, 481; New Testament presented to the Shah, 484; as a translator, 490; the Pope's condemnation, 491; towards Constantinople, 494; with the Armenians at Etchmiatzin, 499; at Erzroom, 508; furiously hurried towards Tokat, 571; last words in his _Journal_, 573; burial, 515; Remembrances of Martyn, 520; the first grave, 529; the second grave, 530; effect of the news of his death, 543; first memoir by Sargent, 547; last words of Lydia Grenfell's _Diary_, 551; Henry Martyn's followers, 553; memorials of Henry Martyn, 570; the lessons of his life, 571

Massacre Well, 267

Mathematics in Cambridge, 20

Mather, Dr. R.C., 433

Mawby, Col., 266

McNeill, Sir John, 520

Meer Kasim, 202

Megasthenes, 202

Mekran, 334

Mesnevi, The, 526

Metcalfe, Lord, 143

Methodism, 26

Methodius, 418

Miesrob, 418

Military Asylums, 260 -- Orphan School, Calcutta, 136

Milner, Dean, 235

Milner, Isaac, 16, 74, 441

Minto, Lord, 120, 142, 231, 313, 316, 334, 344

Miracle Play of Hasan and Husain, 411

Mirza Fitrut, 230 -- Ibrahim, 399, 403 -- M. Ruza, 403 -- Sayyid Ali Khan, 360, 488

Missionary call, 26, 572 -- societies, 28, 43, 136, 141 -- council at the Cape proposed, 170 -- preaching, 173, 213 -- and the East India Company, 241 -- life, 279 -- martyrdom, 290, 513

Mohammedan controversy (_see_ 'Islam'), 214, 233, 363, 375, 475

Mohammedans, missions to, 225, 524, 572

Moheecan Bible, 418

Monghyr, 201

Montgomery, Sir R., 140

Moojtahids, 395

Moor, Canon, 438

Moorshidabad, 200

Moravian mission, 119

Morier, James, 356, 391, 482

Moule, Archdeacon, 567 -- Rev. H.C.G., 22, 42

Muir, Sir W., 400

Muscat, 337, 567

Music, Martyn's love of, 65, 207, 265, 296

Mutiny, Indian, 202 -- the White, 202

Mysticism, literature of, 554

Nadir Shah, 341

Nana Dhoondoo Panth, 267

Naoroji, D., 330

Napoleon Bonaparte, 120, 143, 343

Nelson, Lord, 81

Nestorians, 569

Netherlands East India Company, 119

Newton, John, 66, 75, 137

Norman, Sir H., 220

Obeck, 135

Oman, 333

Omar Khayyam, 371

Ooroomia, 483

Orme's _Indostan_, 108

Ormuz Island, 341

Osborne, Lord S.G., 44

Oudh, Nawab of, 289

Ouseley, Sir Gore, 143, 344, 484

Oxford, 11

Pagoda, Henry Martyn's, 158, 313

Paley, Dr., 30

Papendorp Articles, 121

Parasang, 493

Parsees, 330, 340, 371

Parson, Chaplain, 183, 200, 258

Patna, 201

Paul, the Apostle, 60, 381

Peacock, Dean, 20

Pearce, S., 26, 34

Pellew, Sir E., 131, 145

Pelly, Sir Lewis, 411, 455

Penang, 228

Pendennis, 88

Persepolis, 356, 409

Persia, 234, 237, 328, 340, 348, 370, 446

Persian Bible, 418, 445, 462, 484, 489 -- Gulf, 333 -- travelling, 493

Pfander, Dr., 399, 415

Philology, 425

Pietists, 132

_Pilgrim's Progress_, 63, 80, 214

Pinkerton, Rev. R., 488

Pitt, W., 69, 120

Plassey, 134

Poona, 326

Pope Pius VIII., 491

Popham, Sir H., 120

Porter, Sir R.K., 342, 519

Portraits of Henry Martyn, 80, 307 -- of Lydia Grenfell, 244

Portugal in the East, 322, 341

Preaching and missions, 243, 281

Queen-Empress Victoria, 333, 342

Quishlang, 468

Raffles, Sir S., 121

Rajmahal, 200

Ramazan Fast, 411

Ranjeet Singh, 143, 277

Rawlinson, Sir H., 409

Rayner, M., 66

Redruth, 51

Regiment, the 59th, 101 -- the 67th, 220, 312

Regiment, the 53rd, 257 -- the 8th Light Dragoons, 276

Reid, missionary, 125

Reshire, 346

Rich, C.J., 516, 563

Riebeck, Governor, 119

Robber Island, 118

Roberts, Lord, 565

Robinson, Archdeacon, 489

Rodney, Capt., 320

Romanist Christians, 217, 318, 569

Rumsden, Prof., 441

Ruskin, 33

Russia, 415, 345, 482

Rutherford, Samuel, 2

Ryland, Dr., 516

Sabat, 225, 269, 422

Sadi, 371

St. Andrews, 24

St. Hilary church, 55

St. John's College, Cambridge, 13, 33, 570

St. Michael's Mount, 43, 90, 96

Sandys, Major, 54

San Salvador, 106

Sanskrit, 199

Sardhana, 286

Sargent, John, 22, 50, 227, 544

Sati, 184

Schürmann, missionary, 432

Schwartz, 60, 65, 139, 144, 317

Scott, Sir Walter, 423

Scott's _Dekkan_, 108

Scottish Missions, 488, 564

Seatonian Prize, 67

Seleukos Nikator, 202

Serampore, 34, 158, 162, 422

Sermons by Martyn, 55, 67, 78, 109, 151, 549

Serope or Serrafino, 500, 521

Shah Abbas, 340 -- Futteh Ali, 341, 484 -- Nasr-ed-Deen, 489 -- Zeman, 325

Sheheran, 511

Sheikh Othman, 326 -- Saleh, _see_ Abdool Massee'h

Sherley Brothers, 340

Sherwood, Mrs., 257, 283

Shiahs, 373

Shiraz, 355, 448, 565

Shore, _see_ Teignmouth

Simeon, Charles, 15, 27, 34, 42, 109, 190, 544, 553

Sin, Pauline doctrine of, 109

Smith, Dr. Eli, 435, 519

Societies, Missionary, 28, 43, 136, 141

Soldiers in India, 200, 203, 219, 256, 265

Solitude, 462

Soofis, 371, 413, 443, 570

Soonnis, 373

Soudan, 120

Southey, 40

Spiritual Exercises, 51, 92, 117, 126, 209, 557

Stanley, Dean, 411

Stannaries, 3

Staunton, Sir G., 27

Stephen, Sir James, 1, 65

Stevenson, W., 132

Stuart, Bishop E., 566

Suffavian dynasty, 341

Sultania, 468

Sunstroke, 347

Tabreez, 472, 482

Taleb Massee'h, 286

Tauris, 482

Taylor, Dr., 169, 326

Teheran, 356, 466

Teignmouth, Lord, 135, 138, 421

Teutonic Bible, 418

Theologia Germanica, 555

Thomas à Kempis, 53, 420, 555

Thomas, Dr., 135

Thomason, 434, 543

Thompson, M., Chaplain, 144

Thornton, H., 16, 41, 476

Tilsit, Treaty of, 143, 344

Timour, 356

Tin of Cornwall, 2

Tipoo's Library, 151

Tokat, 518

Tranquebar, 130

Translation of Bible, 72, 280, 382, 417

Tregothnan, 24

Trinity Church, Cambridge, 36, 571 -- College, Cambridge, 34, 571

Truro, 3, 5, 24, 41

Tsar Alexander, 343

Turks, 512

Udny, George, 15, 135

Ulfilas, 418

Unwin, Mrs., 66

Vanderkemp, Dr., 29, 123

Van Dyck, Dr., 418, 435

Van Lennep, Dr., 527

Vaughan, Dean, 571

Vellore Mutiny, 422

Venables, Canon, 535

Venn, Henry, 569

Vienna Congress, 121

Wahabees, 202, 333

Wainwright, Commodore, 334

Wall's Lane, Cambridge, 70

Ward, Chaplain, 155 -- missionary, 157, 429

Waring, Scott, 237, 357

Watson, Bishop, 137

Wellesley, Marquess, 135, 343

Wesley, Charles, 4 -- John, 3, 132

Westcott, Bishop, 571

Westergaard, 409

Wilkins, Sir C., 516

White, Kirke, 27, 40, 68 -- Lieut., 138

Whitfield, George, 3, 132

Whytehead, missionary, 570

Wickes, Capt., 186

Wiclif, 418

Wilberforce, Bishop S., 22 -- W., 40, 65, 69, 570

Wilkinson, missionary, 433

Wilson, Bishop D., 201, 553 -- Dr. John, 290, 327, 399, 563

Wolverton, Lord, 44

Wood, Col., 307

Woodbury, 24

Wordsworth, 570

Wrangler, Senior, 19, 71, 264

Xavier, Francis, 174, 218, 318 -- P.H., 399, 416

Xenophon and the Ten Thousand, 502

Xerxes, 409

Young, Col. and Mrs., 241, 313 -- Governor, 119

Yule, Sir Henry, 332

Zambesi, 120

Ziegenbalg, 132

Zoroaster, 371

PRINTED BY SPOTTISWOODE AND CO., NEW-STREET SQUARE LONDON

Transcriber's Notes:

Insignificant punctuation corrections have been made without note. Legitimate variant spellings have been retained. Variations in hyphenation have been retained. Pg 95. One instance of the word 'to' was removed from the following sentence, "I disclose those feelings to Him I have no power to to any earthly friend." Pg 167. The word 'ong' was changed to 'long'. Pg 170. The word 'natives' was changed to 'native's'. Pg 234. The word 'Crhist' was changed to 'Christ'. Pg 403. A closing quotation mark was added to the end of the following phrase: "'... he has taken upon himself to write the following pages.'" Pg 498. The following sentence does not appear to be correct, "Though it was near midnight I had a fire lighted to dry my books, took some coffee and sunk into deep sleep; from which awaking at the earliest dawn of". This has been retained. Pg 498. The following sentence does not appear to be correct, "Ararat was now quite near; at the foot of it is Duwala, six parasangs from Nakshan, where we arrived at seven in the morning of". This has been retained. Pg 500. The word 'delivreance' was changed to 'deliverance'. Pg 549. The word 'a' was added to the following sentence: "The remembrance of the event of the day has been rendered useless by my absence from home a great part of it." Pg 574. The word 'Bundelkhund' was changed to 'Bundlekhund'. Pg 579. The index entry for 'Rich, C.J., 517, 563' was changed to 'Rich, C.J., 516, 563'. Pg 579. The word 'Serafino' was changed to 'Serrarfino'. Pg 579. The index entry for 'Simeon, Charles, 13, 27, 34, 42, 109, 190, 544, 553' was changed to 'Simeon, Charles, 15, 27, 34, 42, 109, 190, 544, 553'. Pg 580. The index entry for 'Wolverton, Lord, 46' was changed to 'Wolverton, Lord, 44'.