xxii. 2; the number was double; afterwards had some conversation

on eternal things, but had reason to groan at the hollow-heartedness and coldness with which I do my best works.

_November 18._--At night I took leave of my beloved Church previous to their departure for Bundlekhund with their regiment. I spoke to them from Gen. xxviii: 'I will be with thee in all places whithersoever thou goest,' etc. The poor men were much affected; they gave me their wills and watches.

_November 19._ (Sunday.)--Preached at sunrise to the dragoons, on John i. 17: 'The law was given by Moses.' At eleven at head-quarters, on Rom. iii. 19.

Nowhere are eucharistic seasons of communion so precious as in exile, and especially in the isolation of a tropical station. Not unfrequently in India, Christian people, far separated from any ordained minister, and about to part from each other, are compelled, by loving obedience to the Lord, to meet thus together. But what joy it must have been to have been ministered to at such times by one of Henry Martyn's consecrated saintliness! Mrs. Sherwood lingers over her description of that Cawnpore service of October 22, 1809--the long inner verandah of the house, where daily prayer was wont to be made, shut in by lofty doors of green lattice-work; the table, with the white cloth and all things requisite, at one end; hassocks on which to kneel, and a high form in front of the table; all 'decent and in good order, according to the forms of the Church of England.' Still there was no church building. His first parade service in the hot winds brought on fever, so that he proposed to ask for the billiard-room, 'which is better than the ball-room,' but in vain. His next service was in the riding-school, but 'the effluvium was such as would please only the knights of the turf. What must the Mohammedans think of us? Well may they call us "dogs," when even in Divine worship we choose to kennel ourselves in such places.' The General delayed to forward to Government the proposal for a church.

Henry Martyn's missionary work among the natives became greatly extended at Cawnpore, as his scrupulous conscience and delicate scholarship allowed him to use in public the colloquial Hindustani, and in conversation the more classical Persian. To Corrie he wrote, five months after his arrival there:

What will friends at home think of Martyn and Corrie? They went out full of zeal, but, behold! what are they doing? Where are their converts? They talked of the banyan-tree before they went out; but now they seem to prefer a snug bungalow to field-preaching. I fear I should look a little silly if I were to go home just at this time; but more because I should not be able to make them understand the state of things than because my conscience condemns me. Brother, what can you do? If you itinerate like a European, you will only frighten the people; if as a native, you will be dead in one year. Yet the latter mode pleases me, and nothing would give me greater pleasure than so to live, with the prospect of being able to hold out a few years.

Again, to an old Cambridge friend:

_November, 1809._--Respecting my heart, about which you ask, I must acknowledge that H. Martyn's heart at Dinapore is the same as H. Martyn's heart at Cambridge. The tenor of my prayer is nearly the same, except on one subject, the conversion of the heathen. At a distance from the scene of action, and trusting too much to the highly-coloured description of missionaries, my heart used to expand with rapture at the hope of seeing thousands of the natives melting under the Word as soon as it should be preached to them. Here I am called to exercise faith--that so it shall one day be. My former feelings on this subject were more agreeable, and at the same time more according with the truth; for if we believe the prophets, the scenes that time shall unfold, 'though surpassing fable, are yet true.' While I write, hope and joy spring up in my mind. Yes, it shall be; yonder stream of Ganges shall one day roll through tracts adorned with Christian churches, and cultivated by Christian husbandmen, and the holy hymn be heard beneath the shade of the tamarind. All things are working together to bring on the day, and my part in the blessed plan, though not at first exactly consonant to my wishes, is, I believe, appointed me by God. To translate the Word of God is a work of more lasting benefit than my preaching would be. But, besides that, I am sorry to say that my strength for public preaching is almost gone. My ministrations among the Europeans at this station have injured my lungs, and I am now obliged to lie by except on the Sabbath days, and once or twice in the week.... However, I am sufficiently aware of my important relations to the natives, and am determined not to strain myself any more for the Europeans. This rainy season has tried my constitution severely. The first attack was with spasms, under which I fainted. The second was a fever, from which a change of air, under God, recovered me. There is something in the air at the close of the rains so unfavourable, that public speaking at that time is a violent strain upon the whole body. Corrie passed down a few weeks ago to receive his sister. We enjoyed much refreshing communion in prayer and conversation on our dear friends at and near Cambridge, and found peculiar pleasure in the minutest circumstances we could recollect about you all.

At Cawnpore, in front of his house, he began his wonderful preaching to the native beggars and ascetics of all kinds, Hindoo _jogees_ and Mohammedan _fakeers_, the blind and the deaf, the maimed and the halt, the diseased and the dying, the impostor and the truly needy. These classes had soon found out the sympathetic padre-sahib, and to secure peace he seems to have organised a weekly dole of an anna each or of rice.

He wrote to Corrie:

I feel unhappy, not because I do nothing, but because I am not willing to do my duty. The flesh must be mortified, and I am reluctant to take up the cross. Sabat said to me yesterday, 'Your beggars are come: why do not you preach to them? It is your duty.' I made excuses; but why do not I preach to them? My carnal spirit says that I have been preaching a long time without success to my servants, who are used to my tongue; what can I expect from them--the very dregs of the people? But the true cause is shame: I am afraid of exposing myself to the contempt of Sabat, my servants, and the mob, by attempting to speak in a language which I do not speak well. To-day in prayer, one consideration has been made of some power in overcoming this shameful backwardness:--these people, if I neglect to speak to them, will give me a look at the last day which may fill me with horror. Alas! brother, where is my zeal?

_December 17._ (Sunday.)--Preached to H.M. Light Dragoons on Rev. iii. 20: 'Behold, I stand at the door and knock,' etc. There was great attention. In the afternoon the beggars came, to the number of above four hundred, and, by the help of God, I determined to preach to them, though I felt as if I were leading to execution. I stood upon the _chabootra_ in front of which they were collected.

To Corrie he thus described his talks with his 'congregation of the poor':

I went without fear, trusting to myself, and not to the Lord, and accordingly I was put to shame--that is, I did not read half as well as the preceding days. I shuffled and stammered, and indeed I am persuaded that there were many sentences the poor things did not understand at all. I spoke of the dry land, rivers, etc.; here I mentioned Gunga,'a good river,' but there were others as good. God loves Hindus, but does He not love others also? He gave them a good river, but to others as good. All are alike before God. This was received with applause. On the work of the fourth day, 'Thus sun and moon are lamps. Shall I worship a candle in my hand? As a candle in the house, so is the sun in the sky.' Applause from the Mohammedans. There were also hisses, but whether these betokened displeasure against me or the worship of the sun I do not know. I then charged them to worship Gunga and sun and moon no more, but the honour they used to give to them, henceforward to give to God their Maker. Who knows but even this was a blow struck, at least a branch lopped from the tree of heathenism? The number was about 550. You need not be deterred, dear brother, if this simple way of teaching do any good.

Again:

I spoke on the corruption of human nature, 'The Lord saw that every imagination,' etc. In the application I said, 'Hence all outward works are useless while the heart remains in this state. You may wash in Gunga, but the heart is not washed.' Some old men shook their heads, in much the same way as we do when seriously affected with any truth. The number was about seven hundred. The servants told me it was nonsense to give them all rice, as they were not all poor; hundreds of them are working people; among them was a whole row of Brahmins. I spoke to them about the Flood; this was interesting, as they were very attentive, and at the end said, 'Shabash wa wa' (Well said).

Mrs. Sherwood pictures the scene after an almost pathetic fashion:

We went often on the Sunday evenings to hear the addresses of Mr. Martyn to the assembly of mendicants, and we generally stood behind him. On these occasions we had to make our way through a dense crowd, with a temperature often rising above 92°, whilst the sun poured its burning rays upon us through a lurid haze of dust. Frightful were the objects which usually met our eyes in this crowd: so many monstrous and diseased limbs, and hideous faces, were displayed before us, and pushed forward for our inspection, that I have often made my way to the _chabootra_ with my eyes shut, whilst Mr. Sherwood led me. On reaching the platform I was surrounded by our own people, and yet even there I scarcely dared to look about me. I still imagine that I hear the calm, distinct, and musical tones of Henry Martyn, as he stood raised above the people, endeavouring, by showing the purity of the Divine law, to convince the unbelievers that by their works they were all condemned; and that this was the case of every man of the offspring of Adam, and they therefore needed a Saviour who was both willing and able to redeem them. From time to time low murmurs and curses would arise in the distance, and then roll forward, till they became so loud as to drown the voice of this pious one, generally concluding with hissings and fierce cries. But when the storm passed away, again might he be heard going on where he had left off, in the same calm, steadfast tone, as if he were incapable of irritation from the interruption. Mr. Martyn himself assisted in giving each person his _pice_ (copper) after the address was concluded; and when he withdrew to his bungalow I have seen him drop, almost fainting, on a sofa, for he had, as he often said, even at that time, a slow inflammation burning in his chest, and one which he knew must eventually terminate his existence. In consequence of this he was usually in much pain after any exertion of speaking.

No dreams nor visions excited in the delirium of a raging fever can surpass these realities. These devotees vary in age and appearance: they are young and old, male and female, bloated and wizened, tall and short, athletic and feeble; some clothed with abominable rags; some nearly without clothes; some plastered with mud and cow-dung; others with matted, uncombed locks streaming down to their heels; others with heads bald or scabby, every countenance being hard and fixed, as it were, by the continual indulgence of bad passions, the features having become exaggerated, and the lips blackened with tobacco, or blood-red with the juice of the henna. But these and such as these form only the general mass of the people; there are among them still more distinguished monsters. One little man generally comes in a small cart drawn by a bullock; his body and limbs are so shrivelled as to give, with his black skin and large head, the appearance of a gigantic frog. Another has his arm fixed above his head, the nail of the thumb piercing through the palm of the hand; another, and a very large man, has his ribs and the bones of his face externally traced with white chalk, which, striking the eye in relief above the dark skin, makes him appear, as he approaches, like a moving skeleton. When Mr. Martyn collected these people he was most carefully watched by the British authorities.

Shall anyone say that the missionary chaplain's eighteen months' work among this mixed multitude of the poor and the dishonest was as vain as he himself, in his humility, feared that it was? 'Greater works' than His own were what the Lord of Glory, who did like service to man in the Syria of that day, promised to His believing followers.

On the wall which enclosed his compound was a kiosk, from which some young Mussulman idlers used to look down on the preacher, as they smoked their hookahs and sipped their sherbet. One Sunday, determined to hear as well as see, that they might the more evidently scoff, they made their way through the crowd, and with the deepest scorn took their place in the very front. They listened in a critical temper, made remarks on what they heard, and returned to the kiosk. But there was one who no longer joined in their jeering. Sheikh Saleh, born at Delhi, Persian and Arabic moonshi of Lucknow, then keeper of the King of Oudh's jewels, was a Mussulman so zealous that he had persuaded his Hindu servant to be circumcised. But he was afterwards horrified by the treachery and the atrocities of his co-religionists in the Rajpoot State of Joudhpore, whither he had gone. He was on his way back to his father at Lucknow when, on a heart thus prepared, there fell the teaching of the English man of God as to the purity of the Divine law and salvation from sin by Jesus Christ.

Eager to learn more of Christianity from its authoritative records, he sought employment on the translating staff of the preacher, through a friend who knew Sabat. He was engaged to copy Persian manuscripts by that not too scrupulous tyrant, without the knowledge of Martyn or any of the English. On receiving the completed Persian New Testament, to have it bound, he read it all, and his conversion by the Spirit of God, its Author, was complete. He determined to attach himself to Martyn, who as yet knew him not personally. He followed him to Calcutta, and applied to him for baptism. After due trial during the next year he was admitted to the Church under the new name of 'Bondman of Christ,' Abdool Massee'h. This was almost the last act of the Rev. David Brown, who since 1775 had spent his life in diffusing Christian knowledge in Bengal. Abdool's conversion caused great excitement in Lucknow. Nor was this all. The new convert was sent to Meerut, when Mr. Parson was chaplain in that great military station, and there he won over the chief physician of the Rajah of Bhurtpore, naming him Taleb Massee'h. After preaching and disputing in Meerut, Abdool visited the Begum Sumroo's principality of Sardhana, where he left Taleb to care for the native Christians. They and the Sherwoods together were the means of calling and preparing several native converts for baptism, all the fruit, direct and indirect, of Henry Martyn's combined translating and preaching of the New Testament at Cawnpore.

Mrs. Sherwood writes:

We were told that Mr. Corrie might perhaps be unable to come as far as Delhi, and the candidates for baptism became so anxious that they set off to meet him on the Delhi road. We soon heard of their meeting from Mr. Corrie himself, and that he was pleased with them. Shortly afterwards our beloved friend appeared, with tents, camels, and elephants, and we had the pleasure of having his largest tent pitched in our compound, for we had not room for all his suite within the house. Then for the next week our house and grounds brought to my mind what I had often fancied of a scene in some high festival in Jerusalem; but ours was an assembly under a fairer, brighter dispensation. 'Here we are,' said Mr. Corrie, 'poor weary pilgrims;' and he applied the names of 'Christian' and 'Mercy' to his wife and an orphan girl who was with them. Dear Mr. Corrie! perhaps there never was a man so universally beloved as he was. Wherever he was known, from the lisping babe who climbed upon his knee to the hoary-headed native, he was regarded as a bright example of Christian charity and humility. On Sunday, January 31, the baptism of all the converts but one took place. Numbers of Europeans from different quarters of the station attended. The little chapel was crowded to overflowing, and most affecting indeed was the sight. Few persons could restrain their tears when Mr. Corrie extended his hand to raise the silver curls which clustered upon the brow of Monghul Das, one of the most sincere of the converts. The ceremony was very affecting, and the convert, who stood by and saw the others baptized, became so uneasy that, when Mr. Corrie set off to return, he followed him. For family reasons this man's baptism had been deferred, as he hoped by so doing to bring others of his family into the Church of God.

How delightfully passed that Sunday!--how sweet was our private intercourse with Mr. Corrie! He brought our children many Hindustani hymns, set to ancient Oriental melodies, which they were to sing at the Hindu services, and we all together sang a hymn, which I find in my Journal designated by this title:

'WE HAVE SEEN HIS STAR IN THE EAST'

In Britain's land of light my mind To Jesus and His love was blind, Till, wandering midst the heathen far, Lo in the East I saw His star. Oh, should my steps, which distant roam, Attain once more my native shore, Better than India's wealth by far, I'll speak the worth of Bethlehem's star.

There is little merit in the composition of this hymn; but it had a peculiar interest for us at that time, and the sentiment which it professes must ever retain its interest.

Long after this the good seed of the Kingdom, as sown by Henry Martyn, continued to bear fruit, which in its turn propagated itself. In 1816 there came to Corrie in Calcutta, for further instruction, from Bareilly, a young Mohammedan ascetic and teacher who, at seventeen, had abandoned Hinduism, seeking peace of mind. He fell in with Martyn's Hindustani New Testament, and was baptized under the new name of Fuez Massee'h. Under somewhat similar circumstances Noor Massee'h was baptized at Agra. The missionary labours of Martyn at Cawnpore, followed up by Corrie there and at Agra soon after, farther resulted in the baptism there of seventy-one Hindus and Mohammedans, of whom fifty were adults. All of these, save seven, remained steadfast, and many became missionaries in their turn. The career of Abdool Massee'h closed in 1827, after he had been ordained in the Calcutta cathedral by Bishop Heber, who loved him. His last breath was spent in singing the Persian hymn, translated thus:

Beloved Saviour, let not me In Thy kind heart forgotten be! Of all that deck the field or bower, Thou art the sweetest, fairest flower!

Youth's morn has fled, old age comes on. But sin distracts my soul alone; Beloved Saviour, let not me In Thy kind heart forgotten be.

As from Dinapore Martyn sought out the moulvies of Patna, so from Cawnpore he found his way to Lucknow There, after he had baptized a child of the Governor-General's Resident, he met the Nawab Saadut Ali, and his eyes for the first time beheld one who had full power of life and death over his subjects. He visited the moulvies, at the tomb of Asaf-ood-Dowla, who were employed to read the Koran constantly. 'With them I tried my strength, of course, and disputed for an hour; it ended in their referring me for an answer to another.'

Toil such as Martyn's, physical and mental, in successive hot seasons, in such hospitals and barracks as then killed off the British troops and their families, and without a decent church building, would have sacrificed the healthiest in a few years. Corrie had to flee from it, or he would never have lived to be the first and model Bishop of Madras. But such labours, such incessant straining of the voice through throat and lungs, acting on his highly neurotic constitution, and the phthisical frame which he inherited from his mother, became possible to Henry Martyn only because he willed, he agonised, to live till he should give at least the New Testament to the peoples of Arabia and Persia, and to the Mohammedans of India, in their own tongues. We see him in his _Journal_, before God, spiritually spurring the sides of his intent day by day, and running like the noble Arab horse till it drops--its object gained. He had many warnings, and if he had had a wife to see that he obeyed the voice of Providence he might have outlived his hereditary tendency in such a tropical climate as that of India--a fact since proved by experience. He had narrowly escaped death at Dinapore a few months before, and he knew it. But it is well that, far more frequently than the world knows, such cases occur in the missionary fields of the world. The Brainerds and the Martyns, the Pattesons and the Hanningtons, the Keith-Falconers and the Mackays--to mention some of the dead only--have their reward in calling hundreds to fill their places, not less than the Careys and the Livingstones, the Duffs and the Wilsons, the Frenches and the Caldwells. To all who know the tropics, and especially the seasons of India, the dates that follow are eloquent.

_1809, May 29._--The East has been long forsaken of God, and depravity in consequence more thoroughly wrought into them. I have been very ill all this week, the disorder appearing in the form of an intermittent. In the night cold sweats, and for about five hours in the day head-ache and vertigo. Last night I took some medicine, and think that I am better, though the time when the fever has generally come on is not yet arrived. But I hardly know how to be thankful enough for this interval of ease.

_September 25._--Set out at three in the morning for Currah, and reached it on the 26th in the morning, and married a Miss K. to Mr. R.; the company was very unpleasant, so after passing the night there, I set out and travelled all day and night, and through Divine mercy arrived at home again on the 28th, but excessively fatigued, indeed almost exhausted. At night with the men, my whole desire was to lie low in the dust. 'Thou hast left thy first love,' on which I spoke, was an awful call to me, and I trust in God I shall ever feel it so.

_November 19._--Received a letter from Mr. Simeon, mentioning Sarah's illness; consumption has seized her, as it did my mother and sister, and will carry her off as it did them, and now I am the only one left. Oh, my dear Corrie, though I know you are well prepared, how does nature bleed at the thought of a beloved sister's drooping and dying! Yet still to see those whom I love go before me, without so much as a doubt of their going to glory, will, I hope, soothe my sorrow. How soon shall I follow? I know it must be soon. The paleness and fatigue I exhibit after every season of preaching show plainly that death is settled in my lungs.

_1810, April 9._--From the labours of yesterday, added to constant conversation and disagreement with visitors to-day, I was quite exhausted, and my chest in pain.

_April 10._--My lungs still so disordered that I could not meet my men at night.

_April 15._ (Sunday.)--Preached to the Dragoons on the parable of the pounds. At the General's on Luke xxii 22. With the native congregation I strained myself greatly in order to be heard, and to this I attribute the injury I did myself to-day. Attempted the usual service with my men at night, but after speaking to them from a passage in Scripture, was obliged to leave them before prayer.

_April 16._--Imprudently joined in conversation with some dear Christian friends to-night, and talked a great deal; the pain in the chest in consequence returned.

_May 12._--This evening thrown with great violence from my horse: while he was in full gallop, the saddle came off, but I received no other injury but contusion. Thus a gracious Providence preserves me in life. But for His kindness I had been now dragging out a wretched existence in pain, and my blessed work interrupted for years perhaps.

Henry Martyn was too absorbed in the higher life at all times to be trusted in riding or driving. Mrs. Sherwood writes:

I often went out with him in his gig, when he used to call either for me or Miss Corrie, and whoever went with him went at the peril of their lives. He never looked where he was driving, but went dashing through thick and thin, being always occupied in reading Hindustani by word of mouth, or discussing some text of Scripture. I certainly never expected to have survived a lesson he gave me in his gig, in the midst of the plain at Cawnpore, on the pronunciation of one of the Persian letters.

All through his Cawnpore life, also, the wail of disappointed love breaks from time to time. On Christmas day, 1809, he received, through David Brown as usual, a letter 'from Lydia, containing a second refusal; so now I have done.' On March 23, 1810, Mr. Steven's letter reached him, reporting the death of his last sister. 'She was my dear counsellor and guide for a long time in the Christian way. I have not a relation left to whom I feel bound by ties of Christian fellowship, and I am resolved to form no new connection of a worldly nature, so that I may henceforward hope to live entirely, as a man of another world.' Meanwhile he has received Lydia Grenfell's sisterly offer, to which he thus replies in the first of eleven letters, to one who had sunk the lover in the Christian friend, as was possible to two hearts so far separated and never to meet again in this world. But she was still his 'dearest.'

TO LYDIA GRENFELL

Cawnpore: March 30, 1810.

Since you kindly bid me, my beloved friend, consider you in the place of that dear sister whom it has pleased God in His wisdom to take from me, I gratefully accept the offer of a correspondence, which it has ever been the anxious wish of my heart to establish. Your kindness is the more acceptable, because it is shown in the day of affliction. Though I had heard of my dearest sister's illness some months before I received the account of her death, and though the nature of her disorder was such as left me not a ray of hope, so that I was mercifully prepared for the event, still the certainty of it fills me with anguish. It is not that she has left me, for I never expected to see her more on earth. I have no doubt of meeting her in heaven, but I cannot bear to think of the pangs of dissolution she underwent, which have been unfortunately detailed to me with too much particularity. Would that I had never heard them, or could efface them from my remembrance. But oh, may I learn what the Lord is teaching me by these repeated strokes! May I learn meekness and resignation. May the world always appear as vain as it does now, and my own continuance in it as short and uncertain. How frightful is the desolation which Death makes, and how appalling his visits when he enters one's family. I would rather never have been born than be born and die, were it not for Jesus, the Prince of life, the Resurrection and the Life. How inexpressibly precious is this Saviour when eternity seems near! I hope often to communicate with you on these subjects, and in return for your kind and consolatory letters to send you, from time to time, accounts of myself and my proceedings. Through you I can hear of all my friends in the West. When I first heard of the loss I was likely to suffer, and began to reflect on my own friendless situation, you were much in my thoughts, whether you would be silent on this occasion or no? whether you would persist in your resolution? Friends indeed I have, and brethren, blessed be God! but two brothers[34] cannot supply the place of one sister. When month after month passed away, and no letter came from you, I almost abandoned the hope of ever hearing from you again. It only remained to wait the result of my last application through Emma. You have kindly anticipated my request, and, I need scarcely add, are more endeared to me than ever.

Of your illness, my dearest Lydia, I had heard nothing, and it was well for me that I did not.--Yours most affectionately,

H. MARTYN.

To David Brown he wrote, 'My long-lost Lydia consents to write to me again;' and in three weeks he thus addresses to Lydia herself again a letter of exquisite tenderness:

TO LYDIA GRENFELL

Cawnpore: April 19, 1810.

I begin my correspondence with my beloved Lydia, not without a fear of its being soon to end. Shall I venture to tell you that our family complaint has again made its appearance in me, with more unpleasant symptoms than it has ever yet done? However, God, who two years ago redeemed my life from destruction, may again, for His Church's sake, interpose for my deliverance. Though, alas! what am I that my place should not instantly be supplied with far more efficient instruments? The symptoms I mentioned are chiefly a pain in the chest, occasioned, I suppose, by over-exertion the two last Sundays, and incapacitating me at present from all public duty, and even from conversation. You were mistaken in supposing that my former illness originated from study. Study never makes me ill--scarcely ever fatigues me--but my lungs! death is seated there; it is speaking that kills me. May it give others life! 'Death worketh in us, but life in you.' Nature intended me, as I should judge from the structure of my frame, for chamber-council, not for a pleader at the Bar. But the call of Jesus Christ bids me cry aloud and spare not. As His minister, I am a debtor both to the Greek and the barbarian. How can I be silent when I have both ever before me, and my debt not paid? You would suggest that energies more restrained will eventually be more efficient. I am aware of this, and mean to act upon this principle in future, if the resolution is not formed too late. But you know how apt we are to outstep the bounds of prudence when there is no kind of monitor at hand to warn us of the consequences.

Had I been favoured with the one I wanted, I might not now have had occasion to mourn. You smile at my allusion, at least I hope so, for I am hardly in earnest. I have long since ceased to repine at the decree that keeps us as far asunder as the east is from the west, and yet am far from regretting that I ever knew you. The remembrance of you calls forth the exercise of delightful affections, and has kept me from many a snare. How wise and good is our God in all His dealings with His children! Had I yielded to the suggestions of flesh and blood, and remained in England, as I should have done, without the effectual working of His power, I should without doubt have sunk with my sisters into an early grave. Whereas here, to say the least, I may live a few years, so as to accomplish a very important work. His keeping you from me appears also, at this season of bodily infirmity, to be occasion of thankfulness. Death, I think, would be a less welcome visitor to me, if he came to take me from a wife, and that wife were you. Now, if I die, I die unnoticed, involving none in calamity. Oh, that I could trust Him for all that is to come, and love Him with that perfect love which casteth out fear; for, to say the truth, my confidence is sometimes shaken. To appear before the Judge of quick and dead is a much more awful thought in sickness than in health. Yet I dare not doubt the all-sufficiency of Jesus Christ, nor can I, with the utmost ingenuity of unbelief, resist the reasonings of St. Paul, all whose reasons seem to be drawn up on purpose to work into the mind the persuasion that God will glorify Himself by the salvation of sinners through Jesus Christ. I wish I could more enter into the meaning of this 'chosen vessel.' He seems to move in a world by himself, and sometimes to utter the unspeakable words such as my natural understanding discerneth not; and when I turn to commentators I find that I have passed out of the spiritual to the material world, and have got amongst men like myself. But soon, as he says, we shall no longer see as in a glass, by reflected rays, but see as we are seen, and know as we are known.

_April 25._--After another interval I resume my pen. Through the mercy of God I am again quite well, but my mind is a good deal distressed at Sabat's conduct. I forbear writing what I think, in the hope that my fears may prove groundless; but indeed the children of the East are adepts in deceit. Their duplicity appears to me so disgusting at this moment, that I can only find relief from my growing misanthropy by remembering Him who is the faithful and true Witness; in whom all the promises of God are 'yea and amen'; and by turning to the faithful in Europe--children that will not lie. Where shall we find sincerity in a native of the East? Yesterday I dined in a private way with ----. After one year's inspection of me they begin to lose their dread and venture to invite me. Our conversation was occasionally religious, but topics of this nature are so new to fashionable people, and those upon which they have thought so much less than on any other, that often from the shame of having nothing to say they pass to other subjects where they can be more at home. I was asked after dinner if I liked music. On my professing to be an admirer of harmony, cantos were performed and songs sung. After a time I inquired if they had no sacred music. It was now recollected that they had some of Handel's, but it could not be found. A promise, however, was made that next time I came it should be produced. Instead of it the 145th Psalm-tune was played, but none of the ladies could recollect enough of the tune to sing it. I observed that all our talents and powers should be consecrated to the service of Him who gave them. To this no reply was made, but the reproof was felt. I asked the lady of the house if she read poetry, and then proceeded to mention Cowper, whose poems, it seems, were in the library; but the lady had never heard of the book. This was produced, and I read some passages. Poor people! here a little and there a little is a rule to be observed in speaking to them.

_April 26._--From speaking to my men last night, and again to-day conversing long with some natives, my chest is again in pain, so much so that I can hardly speak. Well, now I am taught, and will take more care in future. My sheet being full, I must bid you adieu. The Lord ever bless and keep you. Believe me to be with the truest affection,--Yours ever,

H. MARTYN.

TO REV. T.M. HITCHINS, PLYMOUTH DOCK

Cawnpore: October 10, 1809.

My dearest Brother,--I am again disappointed in receiving no letter from you. The last intelligence from the West of England is Lydia's letter of July 8, 1808. Colonel Sandys has long since ceased to write to me, and I have no other correspondent. It is very affecting to me to be thus considered as dead by almost all my natural relations and early connections; and at this time, when I am led to think of you and the family to which you are united, and have been reading all your letters over, I feel that I could dip my pen deep in melancholy; for, strange as it may seem to you, I love so true, that though it is now the fifth year since I parted from the object of my affection, she is as dear to me as ever; yet, on the other hand, I find my present freedom such a privilege that I would not lose it for hardly any consideration. It is the impossibility of compassing every wish, that I suppose is the cause of any uneasiness that I feel. I know not how to express my thoughts respecting Lydia better than in Martial's words--_Nec tecum possum vivere nec sine te_. However, these are not my general sentiments; it pleases God to cause me to eat my meat with gladness, praising God. Almost always I am without carefulness, as indeed it would be to my shame if I were not.

My kindest remembrances attend my dearest sisters, Emma and Lydia, as they well know. You two are such bad correspondents that on this ground I prefer another petition for the renewal of Lydia's correspondence,--she need not suspect anything now, nor her friends. I have no idea that I should trouble her upon the old subject, even if I were settled in England--for oh, this vain world! _quid habet commodi? quid non potius laboris?_

But I never expect to see England more, nor do I expect that though all obstacles should be removed, she would ever become mine unless I came for her, and I now do not wonder at it, though I did before. If any one of my sisters had had such a proposal made to them, I would never have consented to their going, so you may see the affair is ended between us. My wish is that she would be scribe for you all, and I promise on my part to send you through her an ample detail _of all my_ proceedings; also she need not imagine that I may form another attachment--in which case she might suppose a correspondence with an unmarried lady might be productive of difficulties,--for after one disappointment I am not likely to try my chance again, and if I do I will give her the earliest intelligence of it, with the same frankness with which I have always dealt (with her).

Meanwhile, on the silent shores of South Cornwall, Lydia Grenfell was thus remembering him before God:

_1809, March 30._--My dear friend in India much upon my heart lately, chiefly in desires that the work of God may prosper in his hands, and that he may become more and more devoted to the Lord. I seem, as to the future, to have attained what a year or two since I prayed much for--to regard him absent as in another state of existence, and my affection is holy, pure, and spiritual for this dear saint of God; when it is otherwise, it is owing to my looking back. Recollections sometimes intrude, and I welcome them, alas, and act over again the past--but Lord, Thy holy, blessed will be done--cheerfully, thankfully I say this.

_Tregembo, July 11._--I have suffered from levity of spirit, and lost thereby the enjoyment of God. How good then is it in the Lord to employ means in His providence to recall His wanderer to Himself and happiness! Such mercy belongeth unto God--and this His care over me I will record as a testimony against myself, if I forsake Him again and lose that sweet seriousness of mind, so essential to my peace and safety. Though I have never (perhaps for many hours in a day) ceased to remember my dear friend in India, it has not of late been in a way but as I might love and think of him in heaven. Why is it then that the intelligence of his probable nearness to that blessed abode should distress me? yet it did, and does so still. It is this intelligence which has, I hope, taught that my late excessive cheerfulness was dangerous to my soul, in weakening my hold of better and calmer joys. I was directed, I think, to the thirty-sixth Psalm for what I wanted on this occasion, as I was once before to the sixty-first, and I have found it most wonderfully cheering to my heart. The Lord, as 'the preserver of man and beast,' caused me to exercise dependence on Him respecting the result of my friend's illness. Then the description of the Divine perfections drew back my wandering heart, I hope to God. The declaration of those who trust in God being abundantly satisfied with the fatness of His house, taught me where real enjoyment alone will be found; but the concluding part opened in a peculiarly sweet way to my mind: 'Thou shalt make them drink of the river of Thy pleasures.'

_October 23._--I am under some painful forebodings respecting my dear absent friend, and know not how to act. I am strongly impelled to write to him, now that he is in affliction and perhaps sickness himself--yet I dread departing from the plain path of duty. 'O Lord, direct me,' is my cry. I hope my desire is to do Thy will, and only Thy will. I have given him up to Thee--oh, let me do so sincerely, and trust in Thy fatherly care.

_1810, January 1._--Felt the necessity of beginning this year with prayer for preserving grace. Prayed with some sense of my own weakness and dependence on God--with a conviction of much sin and hope in His mercy through Jesus Christ. Oh, to be Thine, Lord, in heart and life this year! Had a remembrance of those most dear to me in prayer, and found it very sweet to commend them to God, especially my friend in India--perhaps not now in India, but in heaven. Oh, to join him at last in Thy blissful presence!

_January 24._--Heard yesterday of the marriage of Mr. John--what a mercy to me do I feel it!--a load gone off my mind, for every evil I heard of his committing I feared I might have been the cause of, by my conduct ten years since--I rejoice in this event for his sake and my own.

_February 6._--Heard at last of the safety of my friend in India, and wrote to him--many fears on my mind as to its propriety, and great deadness of soul in doing it--yet ere I concluded I felt comforted from the thought of the nearness of eternity, and the certainty that then, without any fear of doing wrong, I should again enjoy communion with him.

_February 24._--Many sad presages of evil concerning my absent friend, yet I am enabled to leave all to God--only now I pray, if consistent with His will, his life may be spared, and as a means of it, that God may incline him to return again to this land. I never did before dare to ask this, believing the cause of God would be more advanced by his remaining in India; but now I pray, without fear of doing wrong or opposing the will of God, for his return.

_March 5._--I am sensible of a very remarkable change in the desires of my soul before God, respecting my absent friend. I with freedom and peace now pray continually that he may be restored to his friends and country; before, I never dared to ask anything but that the Lord would order this as His wisdom saw fit, and thought it not a subject for prayer. His injured health causes me to believe that India is not the place for his labours--and, oh, that his mind may be rightly influenced and the Lord's will done, whether it be his remaining there or returning.

_April 23._--Wrote to India.

_November 30._--Heard yesterday, and again to-day, from India.[35] The illness of my friend fills me with apprehensions on his account, and I seemed called on to prepare for hearing of his removal. I wish to place before my eyes the blessedness of the change to him, and, though agitated and sad, I can bear to think of our never more beholding each other in this world. This indeed has long been my expectation, and that he should have left the toils of mortality for the joys of heaven should, on his account, fill me with praise--yet my heart cannot rise with thankfulness. I seem stupefied, insensible to any feeling but that of anxiety to hear again and know the truth, and that my heart could joy in God at all times; but alas! all is cold there! Oh, return, blessed Spirit of life and peace.

_1811, March 28._--Heard from my dearest friend in India.[36] Rose early. Found my spirit engaged in prayer, but was far ... otherwise in reading. Such dulness and inattention as ought deeply to abase me, vanity and a desire to appear of importance in the school, beset me.

Corrie had been ordered from his narrow parish of Chunar to the wider field of Agra, and on his way up was directed to remain at Cawnpore to help his friend, whose physical exhaustion was too apparent even to the most careless officer. Among those influenced by both was one of the surgeons, Dr. Govan,[37] who was spared, at St. Andrews, till after the Mutiny of 1857, when in an unpublished lecture to its Literary and Philosophical Society, he thus alluded to these workers in Cawnpore:

The Hukeem and the missionary hear native opinion spoken out with much greater freedom than the political agent, the judge, or commandant. 'Were there many more of the _Sahibean Ungez_ (the English gentlemen) in character like the Padre Sahibs (Corrie and Martyn), Christianity would make more progress here,' was the unvaried testimony of the natives in their favour.... I cannot help mentioning the results of various conversations I had with two natives of Eastern rank and family employed by the Venerable Mr. Corrie, afterwards Bishop of Madras, and the Rev. Henry Martyn, in Scripture translation, and whose assistance I had used in the study of the languages, as they quite coincide with much which I had the opportunity of hearing among men of still higher position in the native educated community, when attached to the staff of the Governor-General: 'By the decrees of God,' said the Mohammedan noble, 'and the ubiquity of their fleets, armaments, and commerce, it appears plainly that the European nations have become the arbiters of the destinies of the nations of Asia. Yet this seems to us strange in the followers of Him who taught that His true disciples must be ready to give their cloaks also to him who took from them their coats.' To which I had no better reply than this, that the progress of events in the world's history seems to us to give evidence that undoubtedly a Divine message had been sent, both to governments and their subjects, to which, at their peril, both must give attention. But that, as a question of public national policy, it seemed generally admitted and understood that the civil rulers of no nation, Christian, Mohammedan, or Heathen, were laid under an obligation, by their individual beliefs, to allow a country, unable to govern itself by reason of its interminable divisions and subjects of deadly internal strife, to be occupied and made use of by their European or other enemies, as a means for their own injury or destruction, for any criminal or sinful acts, done in the building up of a nation or government. I may add that I never heard a native of India attempt directly to impugn the perfect justice of the British possession of India on this ground. 'The Padre Sahib has put the subject in its true light' (said the same Mohammedan authority) 'when he said that Christianity had higher objects in view, in its influence on human character, than to enforce absolute rules about meats and drinks; for should he even induce me (which is unlikely) to become more of a Christian than I am, believing, as I do, in the authority of the Old Testament prophets, and in Jesus Christ as a prophet sent by God, he will never persuade me to look upon many articles of diet used by Christians with anything but the most intense disgust and abhorrence, and he will assuredly find it the same with most of these idolatrous Hindus.'

We return to Martyn's _Journal_ and _Correspondence_:

_July 8._ (Sunday.)--Corrie preached to the 53rd a funeral sermon on the death of one of their captains. In the afternoon I spoke to the natives on the first commandment, with greater fluency than I have yet found. My thoughts to-day very much towards Lydia; I began even to be reconciled to the idea of going to England for her. 'Many are the thoughts of a man's heart, but the counsel of the Lord, that shall stand.'

TO LYDIA GRENFELL

Cawnpore: August 14, 1810.

With what delight do I sit down to begin a letter to my beloved Lydia! Yours of February 5, which I received a few days ago, was written, I conceive, in considerable embarrassment. You thought it possible it might find me married, or about to be so. Let me begin, therefore, with assuring you, with more truth than Gehazi did his master, 'Thy servant went no whither:' my heart has not strayed from Marazion, or Gurlyn, or wherever you are. Five long years have passed, and I am still faithful. Happy would it be if I could say that I had been equally true to my profession of love for Him who is fairer than ten thousand, and altogether lovely. Yet to the praise of His grace let me recollect that twice five years have passed away since I began to know Him, and I am still not gone from Him. On the contrary, time and experience have endeared the Lord to me more and more, so that I feel less inclination, and see less reason for leaving Him. What is there, alas! in the world, were it even everlasting?

I rejoice at the accounts you give me of your continued good health and labours of love. Though you are not so usefully employed as you might be in India, yet as that must not be, I contemplate with delight your exertions at the other end of the world. May you be instrumental in bringing many sons and daughters to glory. What is become of St. Hilary and its fairy scenes? When I think of Malachy, and the old man, and your sister, and Josepha, etc., how some are dead, and the rest dispersed, and their place occupied by strangers, it seems all like a dream.

_August 15._--It is only little intervals of time that I can find for writing; my visitors, about whom I shall write presently, taking up much of my leisure from necessary duty. Here follow some extracts from my _Journal_....

Here my _Journal_ must close. I do not know whether you understand from it how we go on. I must endeavour to give you a clearer idea of it.

We all live here in bungalows, or thatched houses, on a piece of ground enclosed. Next to mine is the church, not yet opened for public worship, but which we make use of at night with the men of the 53rd. Corrie lives with me, and Miss Corrie with the Sherwoods. We usually rise at daybreak, and breakfast at six. Immediately after breakfast we pray together, after which I translate into Arabic with Sabat, who lives in a small bungalow on my ground. We dine at twelve, and sit recreating ourselves with talking a little about dear friends in England. In the afternoon, I translate with Mirza Fitrut into Hindustani, and Corrie employs himself in teaching some native Christian boys whom he is educating with great care, in hopes of their being fit for the office of catechist. I have also a school on my premises, for natives; but it is not well attended. There are not above sixteen Hindu boys in it at present: half of them read the Book of Genesis. At sunset we ride or drive, and then meet at the church, where we often raise the song of praise, with as much joy, through the grace and presence of our Lord, as you do in England. At ten we are all asleep. Thus we go on. To the hardships of missionaries we are strangers, yet not averse, I trust, to encounter them when we are called. My work at present is evidently to translate; hereafter I may itinerate. Dear Corrie, I fear, never will, he always suffers from moving about in the daytime. But I should have said something about my health, as I find my death was reported at Cambridge. I thank God I am perfectly well, though not very strong in my lungs; they do not seem affected yet, but I cannot speak long without uneasiness. From the nature of my complaint, if it deserves the name, it is evident that England is the last place I should go to. I should go home only to find a grave. How shall I therefore ever see you more on this side of eternity? Well! be it so, since such is the will of God: we shall meet, through grace, in the realms of bliss.

I am truly sorry to see my paper fail. Write as often as possible, every three months at least. Tell me where you go, and whom you see and what you read.

_August 17._--I am sorry to conclude with saying that my yesterday's boasted health proved a mistake; I was seized with violent sickness in the night, but to-day am better. Continue to pray for me, and believe me to be, your ever affectionate,

H. MARTYN.

_September 22._--Was walking with Lydia; both much affected, and speaking on the things dearest to us both. I awoke, and behold it was a dream. My mind remained very solemn and pensive; shed some tears; the clock struck three, and the moon was riding near her highest noon; all was silence and solemnity, and I thought with some pain of the sixteen thousand miles between us. But good is the will of the Lord, if I see her no more.

TO LYDIA GRENFELL

From the Ganges: October 6, 1810.

My dearest Lydia,--Though I have had no letter from you very lately, nor have anything particular to say, yet having been days on the water without a person to speak to, tired also with reading and thinking, I mean to indulge myself with a little of what is always agreeable to me, and sometimes good for me; for as my affection for you has something sacred in it, being founded on, or at least cemented by, an union of spirit in the Lord Jesus; so my separation also from you produced a deadness to the world, at least for a time, which leaves a solemn impression as often as I think of it. Add to this, that as I must not indulge the hope of ever seeing you again in this world, I cannot think of you without thinking also of that world where we shall meet. You mention in one of your letters my coming to England, as that which may eventually prove a duty. You ought to have added, that in case I do come, you will consider it a duty not to let me come away again without you. But I am not likely to put you to the trial. Useless as I am here, I often think I should be still more so at home. Though my voice fails me, I can translate and converse. At home I should be nothing without being able to lift my voice on high. I have just left my station, Cawnpore, in order to be silent six months. I have no cough, or any kind of consumption, except that reading prayers, or preaching, or a slight cold, brings on pain in the chest. I am advised therefore to recruit my strength by rest. So I am come forth, with my face towards Calcutta, with an ulterior view to the sea. Nothing happened at Cawnpore, after I wrote to you in September but I must look to my _Journal_.

I think of having my portrait taken in Calcutta, as I promised Mr. Simeon five years ago. Sabat's picture would also be a curiosity. Yesterday I carried Col. Wood to dine with me, at the Nabob Bahir Ali's. Sabat was there. The Colonel, who had been reading by the way the account of his conversion, in the Asiatic and East Society Report, which I had given him, eyed him with no great complacency, and observed in French, that Sabat might not understand him, 'Il a l'air d'un sauvage.' Sabat's countenance is indeed terrible; noble when he is pleased, but with the look of an assassin when he is out of humour. I have had more opportunities of knowing Sabat than any man has had, and I cannot regard him with that interest which the 'Star in the East' is calculated to excite in most people. Buchanan says, I wrote (to whom I do not know) in terms of admiration and affection about him. Affection I do feel for him, but admiration, if I did once feel it, I am not conscious of it at present. I tremble for everything our dear friends publish about our doings in India, lest shame come to us and them.

_Calcutta, November 5._--A sheet full, like the preceding, I had written, but the moment it is necessary to send off my letter I cannot find it. That it does not go on to you is of little consequence, but into whose hands may it have fallen? It is this that grieves me. It was the continuance of my _Journal_ to Calcutta, where I arrived the last day in October. Constant conversation with dear friends here has brought on the pain in the chest again, so that I do not attempt to preach. In two or three weeks I shall embark for the Gulf of Persia, where, if I live, I shall solace myself in my hours of solitude with writing to you.

Farewell, beloved friend; pray for me, as you do, I am sure, and doubt not of an unceasing interest in the heart and prayers of your ever affectionate,

H. MARTYN.

Ordered away on six months' sick leave, Henry Martyn had the joy of once at least ministering to his soldier flock in the 'new church,' which he had induced the authorities to form out of an ordinary bungalow. Daily and fondly had he watched the preparations, reporting to Brown: 'My church is almost ready for the organ and the bell.' On Sunday, September 16, he had written:

'Rain prevented me from having any service in public; the natives not being able to sit upon the grass, I could not preach to them.'

On Sunday, September 30, he thus took farewell of his different congregations:

Corrie preached to the Dragoons, at nine the new church was opened. There was a considerable congregation, and I preached on, 'In all places where I record my name, I will come unto thee and bless thee.' I felt something of thankfulness and joy, and our dear friends the same. The Sherwoods and Miss Corrie stayed with us the rest of the day. In the afternoon I preached the Gospel to the natives for the first time, giving them a short account of the life, death, miracles, manner of teaching, death and resurrection of Jesus, then the doctrines of His religion, and concluded with exhorting them to believe in Him, and taking them to record that I had declared to them the glad tidings that had come to us, and that if they rejected it I was clear from their blood, and thus I bid them farewell.

Mrs. Sherwood thus describes the scene:

On the Sunday before Mr. Martyn left the church was opened, and the bell sounded for the first time over this land of darkness. The church was crowded, and there was the band of our regiment to lead the singing and the chanting. Sergeant Clarke--our Sergeant Clarke--had been appointed as clerk; and there he sat under the desk in due form, in his red coat, and went through his duty with all due correctness. The Rev. Daniel Corrie read prayers, and Mr. Martyn preached. That was a day never to be forgotten. Those only who have been for some years in a place where there never has been public worship can have any idea of the fearful effect of its absence, especially among the mass of the people, who, of course, are unregenerate. Every prescribed form of public worship certainly has a tendency to become nothing more than a form, yet even a form may awaken reflection, and any state is better than that of perfect deadness. From his first arrival at the station Mr. Martyn had been labouring to effect the purpose which he then saw completed; namely, the opening of a place of worship. He was permitted to see it, to address the congregation once, and then he was summoned to depart. How often, how very often, are human beings called away, perhaps from this world, at the moment they have been enabled to bring to bear some favourite object. Blessed are those whose object has been such a one as that of Henry Martyn. Alas! he was known to be, even then, in a most dangerous state of health, either burnt within by slow inflammation, which gave a flush to his cheek, or pale as death from weakness and lassitude.

On this occasion the bright glow prevailed--a brilliant light shone from his eyes--he was filled with hope and joy; he saw the dawn of better things, he thought, at Cawnpore, and most eloquent, earnest, and affectionate was his address to the congregation. Our usual party accompanied him back to his bungalow, where, being arrived, he sank, as was often his way, nearly fainting, on a sofa in the hall. Soon, however, he revived a little, and called us all about him to sing. It was then that we sang to him that sweet hymn which thus begins:

O God, our help in ages past, Our hope for years to come, Our shelter from the stormy blast, And our eternal home.

We all dined early together, and then returned with our little ones to enjoy some rest and quiet; but when the sun began to descend to the horizon we again went over to Mr. Martyn's bungalow, to hear his _last_ address to the _fakeers_. It was one of those sickly, hazy, burning evenings, which I have before described, and the scene was precisely such a one as I have recounted above. Mr. Martyn nearly fainted again after this effort, and when he got to his house, with his friends about him, he told us that he was afraid he had not been the means of doing the smallest good to any one of the strange people whom he had thus so often addressed. He did not even then know of the impression he had been enabled to make, on one of these occasions, on Sheikh Saleh. On the Monday our beloved friend went to his boats, which lay at the Ghaut, nearest the bungalow; but in the cool of the evening, however, whilst Miss Corrie and myself were taking the air in our tonjons, he came after us on horseback. There was a gentle sadness in his aspect as he accompanied me home; and Miss Corrie came also. Once again we all supped together, and united in one last hymn. We were all low, very, very low; we could never expect to behold again that face which we then saw--to hear again that voice, or to be again elevated and instructed by that conversation. It was impossible to hope that he would survive the fatigue of such a journey as he meditated. Often and often, when thinking of him, have these verses, so frequently sung by him, come to my mind:

E'er since by faith I saw the stream Thy flowing wounds supply, Redeeming love has been my theme, And shall be till I die.

Then, in a nobler, sweeter song, I'll sing Thy power to save, When this poor lisping, stammering tongue Is silent in the grave.

Henry Martyn's continued to be the military church of Cawnpore till 1857, when it was destroyed in the Mutiny. Its place has been taken by a Memorial Church which visibly proclaims forgiveness and peace on the never-to-be forgotten site of Wheeler's entrenchment--consecrated ground indeed!

On October 1 he left Cawnpore, 'after a parting prayer with my dearest brother Corrie,'[38] to whom he wrote from Allahabad:

Thus far we are come in safety; but my spirits tell me that I have parted with friends. Your pale face as it appeared on Monday morning is still before my eyes, and will not let me be easy till you tell me you are strong and prudent. The first night there blew a wind so bleak and cold, through and through my boat and bed, that I rose, as I expected, with a pain in the breast, which has not quite left me, but will, I hope, to-night, when I shall take measures for expelling it. There is a gate not paid for yet belonging to the churchyard, may you always go through it in faith and return through it with praise. You are now in prayer with our men. The Lord be with you, and be always with you, dearest brother.

Ministering to all who needed his services, in preaching, baptizing, and marrying, on his way down the great Ganges, at Benares, at Ghazipore, where he met with 'the remains' of his old 67th regiment, at Bhagulpore, and at Bandel, where he called on the Roman Catholics, on November 12 he at last came to Aldeen.

Children jumping, shouting, and convoying me in troops to the house. They are a lovely family indeed, and I do not know when I have felt so delighted as at family worship last night. To-day Mr. Brown and myself have been consulting at the Pagoda.

After four years' absence he seemed a dying man to his Serampore and Calcutta friends, Brown, Thomason, Udny, and Colonel Young of Dinapore memory. But he was ever cheerful, and he preached every Sunday for five weeks, though in his _Journal_ we find this on November 21:

Caught a cold, and kept awake much of the night by a cough. From this day perhaps I may date my decay. Nature shrinks from dissolution, and conscience trembles at the thought of a judgment to come. But I try to rejoice in God through our Lord Jesus Christ.

_November 25._ (Sunday.)--Preached at the old church, on 'While Paul reasoned of righteousness,' etc. The Governor-General, Lord Minto, was present, desiring, as was supposed, to abolish the distinction which had been made between the two churches. One passage in my sermon appeared to some personal, and on reconsideration I thought it so myself, and was excessively distressed at having given causeless offence, and perhaps preventing much good. Lord! pardon a blind creature. How much mischief may I do through mere thoughtlessness!

_December 2._--Preached at eight, on 'Grace reigns,' and was favoured with strength of body and joy of heart in proclaiming the glorious truth.

_December 25._--Preached, with much comfort to myself, on 'God so loved the world that He gave His only begotten Son,' etc. Mr. Brown on 'Let your light so shine before men,' etc. The whole sum collected about seven thousand rupees. At night Mr. Thomason on 'Through the tender mercy of our God, whereby the dayspring from on high hath visited us.' This day how many of those who love the Lord Jesus Christ in sincerity are rejoicing in His birth. My dear Lydia remembers me.

_December 31._--Had a long dispute with Marshman, which brought on pain in the chest.

He opened the year 1811 by preaching for the new Calcutta Auxiliary of the British and Foreign Bible Society his published sermon on Christian India and the Bible, to be read in the light of his own translation work hereafter. He thus on the same day committed himself to the future in the spirit of St. Paul:

_1811._--The weakness which has come upon me in the course of the last year, if it should not give an entire new turn to my life, is likely to be productive of events in the course of the present year which I little expected, or at least did not expect so soon. I now pass from India to Arabia, not knowing what things shall befall me there; but assured that an ever-faithful God and Saviour will be with me in all places whithersoever I go. May He guide and protect me, and after prospering me in the thing whereunto I go, bring me back again to my delightful work in India. It would be a painful thought indeed, to suppose myself about to return no more. Having succeeded, apparently, through His blessing, in the Hindustani New Testament, I feel much encouraged, and could wish to be spared in order to finish the Bible.

FOOTNOTES:

[32] _The Life of Mrs. Sherwood_ (chiefly autobiographical), edited by her Daughter. London, 1854.

[33] 'He was at that time married to his seventh wife; that is, according to his own account. Ameena was a pretty young woman, though particularly dark for a purdah-walla, or one, according to the Eastern custom, who is supposed always to sit behind a purdah, or curtain. She occupied the smaller bungalow, which adjoined the larger by a long, covered passage. Our children often went to see her whilst they were at Mr. Martyn's, and I paid her one formal visit. I found her seated on the ground, encircled by cushions within gauze mosquito-curtains, stretched by ropes from the four corners of the hall. In the daytime these curtains were twisted and knotted over her head, and towards the night they were let down around her, and thus she slept where she had sat all day. She had one or two women in constant attendance upon her, though her husband was a mere subordinate. These Eastern women have little idea of using the needle, and very few are taught any other feminine accomplishment. Music and literature, dancing and singing, are known only to the Nautch or dancing-girls by profession. Hence, nothing on earth can be imagined to be more monotonous than the lives of women in the East; such, I mean, as are not compelled to servile labour. They sit on their cushions behind their curtains from day to day, from month to month, with no other occupation than that of having their hair dressed, and their nails and eyelids stained, and no other amusement than hearing the _gup_, or gossip of the place where they may happen to be; nor is any gossip too low or too frivolous to be unacceptable. The visits of our children and nurses were very acceptable to Ameena, and she took much and tender notice of the baby. She lived on miserable terms with her husband, and hated him most cordially. She was a Mussulman, and he was very anxious to make her a Christian, to which she constantly showed strong opposition. At length, however, she terminated the controversy in the following extraordinary manner: "Pray, will you have the goodness to inform me where Christians go after death?" "To heaven and to their Saviour," replied Sabat. "And where do Mahometans go?" she asked. "To hell and the devil," answered the fierce Arab. "You," said the meek wife, "will go to heaven, of course, as being a Christian." "Certainly," replied Sabat. "Well, then," she said, "I will continue to be a Mussulman, because I should prefer hell and the devil without you, to heaven itself in your presence." This anecdote was told to Mr. Martyn by Sabat himself, as a proof of the hardened spirit of his wife.

'Ameena was, by the Arab's own account, his seventh wife. He had some wonderful story to tell of each of his former marriages; but that which he related of his sixth wife exceeded all the rest in the marvellous and the romantic. He told this tale at Mr. Martyn's table one evening, whilst we were at supper, during the week we lived in the house. He spoke in Persian, and Mr. Martyn interpreted what he said, and it was this he narrated: It was on some occasion, he said, in which Fortune had played him one of her worst tricks, and reduced him to a state of the most abject poverty, that he happened to arrive one night at a certain city, which was the capital of some rajah, or petty king--Sabat called this person a king. It seemed he arrived at a crisis in which the king's only daughter had given her father some terrible offence, and in order to be revenged upon her, the father issued his commands that she should be compelled to take for her husband the first stranger who arrived in the town after sunset. This man happened to be our Arab; he was accordingly seized and subjected to the processes of bathing and anointing with precious oil. He was then magnificently dressed, introduced into the royal hall, and duly married to the princess, who proved not only to be fair as the houris, but to be quite prepared to love the husband whom Fortune had sent her. He lived with her, he pretended, I know not how many years, and they were perfectly happy until the princess died, and he lost the favour of his majesty. I think that Sabat laid the scene of this adventure in or near Agra. But this could hardly be. That such things have been in the East--that is, that royal parents have taken such means of avenging themselves on offending daughters--is quite certain; but I cannot venture to assert that Sabat was telling the truth when he made himself the hero of the tale.'

[34] Corrie and Brown.

[35] By letters written March 30 and April 19, 1810, from Cawnpore.

[36] By letter written August 14, 1810.

[37] On leaving the station Henry Martyn presented his French New Testament to Dr. Govan, a little morocco-bound volume which his son prizes as an heirloom.

[38] We have these reminiscences of Henry Martyn's Cawnpore from Bishop Corrie, when, as Archdeacon of Calcutta, he again visited it. In 1824 he writes: 'I arrived at this station on the day fourteen years after sainted Martyn had dedicated the church. The house he occupied stands close by. The view of the place and the remembrance of what had passed greatly affected me.... I had to assist in administering the sacrament, and well it was, on the whole, that none present could enter into my feelings, or I should have been overcome.' Again: 'How would it have rejoiced the heart of Martyn could he have had the chief authorities associated, by order of Government, to assist him in the work of education; and how gladly would he have made himself their servant in the work for Jesus' sake! One poor blind man who lives in an outhouse of Martyn's, and received a small monthly sum from him, often comes to our house, and affords a mournful pleasure in reminding me of some little occurrence of those times. A wealthy native too, who lived next door to us, sent his nephew to express to me the pleasure he derived from his acquaintance with Martyn. These are all the traces I have found of that "excellent one of the earth" at the station.'

In 1833 Corrie was again at Cawnpore, which had two chaplains then, and thus wrote: '_October 6._--I attended Divine service at the church bungalow, and stood up once more in Martyn's pulpit. The place is a little enlarged. The remembrance of Martyn and the Sherwoods, and Mary (his sister), with the occupations of that period, came powerfully to my recollection, and I could not prevent the tears from flowing. A sense of the forgiving love of God, with the prospect of all joining in thankful adoration in the realms of bliss, greatly preponderates.'