The Life of William Carey, Shoemaker and Missionary Part 16

"During my confinement, in October, such a quant.i.ty of water came down from the western hills, that it laid the whole country for about a hundred miles in length and the same in breadth, under water. The Ganges was filled by the flood, so as to spread far on every side.

Serampore was under water; we had three feet of water in our garden for seven or eight days. Almost all the houses of the natives in that vast extent of country fell; their cattle were swept away, and the people, men, women, and children. Some gained elevated spots, where the water still rose so high as to threaten them with death; others climbed trees, and some floated on the roofs of their ruined houses. One of the Church missionaries, Mr. Jetter, who had accompanied Mr. Thomason and some other gentlemen to Burdwan to examine the schools there, called on me on his return and gave me a most distressing account of the fall of houses, the loss of property, the violent rushing of waters, so that none, not even the best swimmers, dared to leave the place where they were.

"This inundation was very destructive to the Mission house, or rather the Mission premises. A slip of the earth (somewhat like that of an avalanche), took place on the bank of the river near my house, and gradually approached it until only about ten feet of s.p.a.ce were left between that and the house; and that s.p.a.ce soon split. At last two fissures appeared in the foundation and wall of the house itself. This was a signal for me to remove; and a house built for a professor in the College being empty, I removed to it, and through mercy am now comfortably settled there.

"I have nearly filled my letter with this account, but I must give you a short account of the state of my mind when I could think, and that was generally when excited by an access of friends; at other times I could scarcely speak or think. I concluded one or two days that my death was near. I had no joys; nor any fear of death, or reluctance to die; but never was I so sensibly convinced of the value of an ATONING Saviour as then. I could only say, 'Hangs my helpless soul on thee;'

and adopt the language of the first and second verses of the fifty-first Psalm, which I desired might be the text for my funeral sermon. A life of faith in Christ as the Lamb of G.o.d who taketh away the sin of the world, appeared more than ordinarily important to my mind, and I expressed these feelings to those about me with freedom and pleasure.

"Now, through the gracious providence of G.o.d, I am again restored to my work, and daily do a little as my strength will admit. The printing of the translations is now going forward almost as usual, but I have not yet been able to attend to my duties in College. The affairs of the Mission are more extended, and I trust in as prosperous a state as at any former time. There are now many of other denominations employed in Missions, and I rejoice to say that we are all workers together in the work. The native churches were never in a better state, and the face of the Mission is in every respect encouraging. Give my love to all who know me.--I am very affectionately yours, W. CAREY."

Still more severe and disastrous in its effects was the cyclone of 1831. The former had desolated the open garden, but this laid low some of the n.o.blest trees which, in their fall, crushed his splendid conservatory. One of his brethren represents the old man as weeping over the ruin of the collections of twenty years. Again the Hoogli, lashed into fury and swollen by the tidal wave, swept away the lately-formed road, and, cutting off another fourth of the original settlement of the Mission, imperilled the old house of Mr. Ward. Its ruins were levelled to form another road, and ever since the whole face of the right bank of the river has been a source of apprehension and expense. Just before this, Dr. Staughton had written from America that the interest on the funds raised there by Ward for the College would not be sent until the trustees were a.s.sured that the money was not to be spent on the teaching of science in the College, but only on the theological education of Hindoo converts. "I must confess," was Carey's reply, "I never heard anything more illiberal. Pray can youth be trained up for the Christian ministry without science? Do you in America train up youths for it without any knowledge of science?"

One of Dr. Carey's latest visits to Calcutta was to inspect the Society's Garden then at Alipore, and to write the elaborate report of the Horticultural Committee which appeared in the second volume of the Transactions after his death. He there records the great success of the cultivation of the West India arrowroot. This he introduced into his own garden, and after years of discontinued culture we raised many a fine crop from the old roots. The old man "cannot but advert, with feelings of the highest satisfaction, to the display of vegetables on the 13th January 1830, a display which would have done honour to any climate, or to any, even the most improved system of horticulture...The greater part of the vegetables then produced were, till within these last few years, of species wholly unknown to the native gardeners."

When, in 1842, the Agri-Horticultural Society resolved to honour its founder, it appropriately fell to Dr. Wallich, followed by the president Sir J. P. Grant, to do what is thus recorded:--"Dr. Wallich addressed the meeting at some length, and alluded to the peculiar claims which their late venerable founder had on the affection of all cla.s.ses for his untiring exertions in advancing the prosperity of India, and especially so on the members of the Society. He concluded his address by this motion:--'That the Agricultural and Horticultural Society of India, duly estimating the great and important services rendered to the interests of British India by the founder of the inst.i.tution, the late Reverend Dr. William Carey, who unceasingly applied his great talents, abilities, and influence in advancing the happiness of India--more especially by the spread of an improved system of husbandry and gardening--desire to mark, by some permanent record, their sense of his transcendent worth, by placing a marble bust to his memory in the Society's new apartments at the Metcalfe Hall, there to remain a lasting testimony to the pure and disinterested zeal and labours of so ill.u.s.trious a character: that a subscription, accordingly, from among the members of the Society, be urgently recommended for the accomplishment of the above object.'"

One fact in the history of the marble bust of Carey, which since 1845 has adorned the hall of the Agricultural Society of India, would have delighted the venerable missionary. Following the engraving from Home's portrait, and advised by one of the sons, n.o.bo Koomar Pal, a self-educated Bengali artist, modelled the clay. The clay bust was sent to England for the guidance of Mr. J. C. Lough, the sculptor selected by Dr. Royle to finish the work in marble. Mr. Lough had executed the Queen's statue for the Royal Exchange, and the monument with a reclining figure of Southey. In sending out the marble bust of Carey to Calcutta Dr. Royle wrote,--"I think the bust an admirable one; General Macleod immediately recognised it as one of your much esteemed Founder."

The Bengal Asiatic Society, on the motion of the Lord Bishop and Colonel Sir Jer. Bryant, entered these words on their Journal:--"The Asiatic Society cannot note upon their proceedings the death of the Rev. W. Carey, D.D., so long an active member and an ornament of this Inst.i.tution, distinguished alike for his high attainments in the Oriental languages, for his eminent services in opening the stores of Indian literature to the knowledge of Europe, and for his extensive acquaintance with the sciences, the natural history and botany of this country, and his useful contributions on every hand towards the promotion of the objects of the Society, without placing on record this expression of their high sense of his value and merits as a scholar and a man of science; their esteem for the sterling and surpa.s.sing religious and moral excellencies of his character, and their sincere grief for his irreparable loss."

CHAPTER XIII

CAREY'S IMMEDIATE INFLUENCE IN GREAT BRITAIN AND AMERICA

1813-1830

Carey's relation to the new era--The East India Company's Charters of 1793, 1813, and 1833--His double influence on the churches and public opinion--The great missionary societies--Missionary journals and their readers--Bengal and India recognised as the most important mission fields--Influence on Robert Haldane--Reflex effect of foreign on home missions--Carey's power over individuals--Melville Horne and Douglas of Cavers--Henry Martyn--Charles Simeon and Stewart of Moulin--Robert Hall and John Foster--Heber and Chalmers--William Wilberforce on Carey--Mr.

Prendergast and the tub story--Last persecution by the Company's Government--Carey on the persecution and the charter controversy--The persecuting clause and the resolution legalising toleration--The Edinburgh Review and Sydney Smith's fun--Sir James Mackintosh's opinion--Southey's defence and eulogy of Carey and the brotherhood in the Quarterly Review--Political value of Carey's labours--Andrew Fuller's death--A model foreign mission secretary--His friendship with Carey--The sixteen years' dispute--Dr. Carey's position--His defence of Marshman--His chivalrous self-sacrifice--His forgiveness of the younger brethren in Calcutta--His fidelity to righteousness and to friendship.

Himself the outcome of the social and political forces which began in the French Revolution, and are still at work, William Carey was made a living personal force to the new era. The period which was introduced in 1783 by the Peace of Versailles in Europe following the Independence of the United States of America, was new on every side--in politics, in philosophy, in literature, in scientific research, in a just and benevolent regard for the peoples of every land, and in the awakening of the churches from the sleep of formalism. Carey was no thinker, but with the reality and the vividness of practical action and personal sacrifice he led the English-speaking races, to whom the future of the world was then given, to subst.i.tute for the dreams of Rousseau and all other theories the teaching of Christ as to His kingdom within each man, and in the progress of mankind.

Set free from the impossible task of administering North America on the absolutist system which the Georges would fain have continued, Great Britain found herself committed to the duty of doing for India what Rome had done for Europe. England was compelled to surrender the free West to her own children only that she might raise the servile and idolatrous East to such a Christian level as the genius of its peoples could in time enable them to work out. But it took the thirty years from 1783 to 1813 to convince British statesmen, from Pitt to Castlereagh, that India is to be civilised not according to its own false systems, but by truth in all forms, spiritual and moral, scientific and historical. It took other twenty years, to the Charter of 1833, to complete the conversion of the British Parliament to the belief that the principles of truth and freedom are in their measure as good for the East as for the West. At the beginning of this new period William Pitt based his motion for Parliamentary reform on this fact, that "our senators are no longer the representatives of British virtue but of the vices and pollutions of the East." At the close of it Lord William Bentinck, Macaulay, and Duff, co-operated in the decree which made truth, as most completely revealed through the English language and literature, the medium of India's enlightenment. William Carey's career of fifty years, from his baptism in 1783 and the composition of his Enquiry to his death in 1834, covered and influenced more than any other one man's the whole time; and he represented in it an element of permanent healthy nationalisation which these successors overlooked,--the use of the languages of the peoples of India as the only literary channels for allowing the truth revealed through English to reach the millions of the people.

It was by this means that Carey educated Great Britain and America to rise equal to the terrible trust of jointly creating a Christian Empire of India, and ultimately a series of self-governing Christian nations in Southern and Eastern Asia. He consciously and directly roused the Churches of all names to carry out the commission of their Master, and to seek the promised impulse of His Spirit or Divine Representative on earth, that they might do greater things than even those which He did.

And he, less directly but not less consciously, brought the influence of public opinion, which every year purified and quickened, to bear upon Parliament and upon individual statesmen, aided in this up till 1815 by Andrew Fuller. He never set foot in England again, and the influence of his brethren Ward and Marshman during their visits was largely neutralised by some leaders of their own church. But Carey's character and career, his letters and writings, his work and whole personality, stood out in England, Scotland, and America as the motive power which stimulated every church and society, and won the triumph of toleration in the charter of 1813, of humanity, education, and administrative reform in the legislation of Lord William Bentinck.

We have already seen how the immediate result of Carey's early letters was the foundation on a catholic basis of the London Missionary Society, which now represents the great Nonconformist half of England; of the Edinburgh or Scottish and Glasgow Societies, through which the Presbyterians sent forth missionaries to West and South Africa and to Western India, until their churches acted as such; of the Church Missionary Society which the evangelical members of the Church of England have put in the front of all the societies; and of Robert Haldane's splendid self-sacrifice in selling all that he had to lead a large Presbyterian mission to Hindostan. Soon (1797) the London Society became the parent of that of the Netherlands, and of that which is one of the most extensive in Christendom, the American Board of Commissioners for Foreign Missions. The latter, really founded (1810) by Judson and some of his fellow-students, gave birth (1814) to the almost equally great American Baptist Union when Judson and his colleague became Baptists, and the former was sent by Carey to Burma.

The Religious Tract Society (1799), and the British and Foreign Bible Society (1804)--each a handmaid of the missionary agencies--sprang as really though less directly from Carey's action. Such organised efforts to bring in heathen and Mohammedan peoples led in 1809 to the at first catholic work begun by the London Society for promoting Christianity among the Jews. The older Wesleyan Methodist and Gospel Propagation Societies, catching the enthusiasm as Carey succeeded in opening India and the East, entered on a new development under which the former in 1813, and the latter in 1821, no longer confined their operations to the slaves of America and the English of the dispersion in the colonies and dependencies of Great Britain. In 1815 Lutheran Germany also, which had cast out the Pietists and the Moravian brethren as the Church of England had rejected the Wesleyans, founded the princ.i.p.al representative of its evangelicalism at Basel. The succeeding years up to Carey's death saw similar missionary centres formed, or reorganised, in Leipzig (1819), Berlin (1823), and Bremen (1836).[23]

The Periodical Accounts sent home from Mudnabati and Serampore, beginning at the close of 1794, and the Monthly Circular Letters after 1807, gave birth not only to these great missionary movements but to the new and now familiar cla.s.s of foreign missionary periodicals. The few magazines then existing, like the Evangelical, became filled with a new spirit of earnest aggressiveness. In 1796 there appeared in Edinburgh The Missionary Magazine, "a periodical publication intended as a repository of discussion and intelligence respecting the progress of the Gospel throughout the world." The editors close their preface in January 1797 with this statement:--"With much pleasure they have learned that there was never a greater number of religious periodical publications carried on than at present, and never were any of them more generally read. The aggregate impression of those alone which are printed in Britain every month considerably exceeds thirty thousand."

The first article utilises the facts sent home by Dr. Carey as the fruit of his first two years' experience, to show "The Peculiar Advantages of Bengal as a Field for Missions from Great Britain."

After describing, in the style of an English statesman, the immense population, the highly civilised state of society, the eagerness of the natives in the acquisition of knowledge, and the principles which the Hindoos and Mohammedans hold in common with Christians, the writer thus continues:--

"The attachment of both the Mohammedans and Hindoos to their ancient systems is lessening every day. We have this information from the late Sir William Jones, one of the Judges of that country, a name dear to literature, and a lover of the religion of Jesus. The Mussulmans in Hindostan are in general but little acquainted with their system, and by no means so zealous for it as their brethren in the Turkish and Persian empires. Besides, they have not the strong arm of civil authority to crush those who would convert them. Mr. Carey's letters seem to intimate the same relaxation among the Hindoos. This decay of prejudice and bigotry will at least incline them to listen with more patience, and a milder temper, to the doctrines and evidences of the Christian religion. The degree of adhesion to their castes, which still remains, is certainly unfavourable, and must be considered as one of Satan's arts to render men unhappy; but it is not insuperable. The Roman Catholics have gained myriads of converts from among them. The Danish missionaries record their thousands too: and one (Schwartz) of the most successful missionaries at present in the world is labouring in the southern part of Hindostan. Besides a very considerable number who have thrown aside their old superst.i.tion, and make a profession of the Christian religion, he computes that, in the course of his ministry, he has been the instrument of savingly converting two thousand persons to the faith of Christ. Of these, above five hundred are Mohammedans: the rest are from among the different castes of the Hindoos. In addition to these instances, it is proper to notice the attention which the Hindoos are paying to the two Baptist missionaries, and which gives a favourable specimen of their readiness to listen to the preaching of the Gospel...

"Reflect, O disciple of Jesus! on what has been presented to thy view.

The cause of Christ is thy own cause. Without deep criminality thou canst not be indifferent to its success. Rejoice that so delightful a field of missions has been discovered and exhibited. Rouse thyself from the slumbers of spiritual languor. Exert thyself to the utmost of thy power; and let conscience be able to testify, without a doubt, even at the tribunal of Jesus Christ, If missionaries are not speedily sent to preach she glorious Gospel in Bengal, it shall not be owing to me."

That is remarkable writing for an Edinburgh magazine in the year 1797, and it was Carey who made it possible. Its author followed up the appeal by offering himself and his all, for life and death, in a "Plan of the Mission to Bengal," which appeared in the April number. Robert Haldane, whose journal at this time was full of Carey's doings, and his ordained a.s.sociates, Bogue, Innes, and Greville Ewing, accompanied by John Ritchie as printer, John Campbell as catechist, and other lay workers, determined to turn the very centre of Hindooism, Benares, into a second Serampore. Defeated by one set of Directors of the East India Company, he waited for the election of their successors, only to find the East India Company as hostile to the Scottish gentleman as they had been to the English shoemaker four years before.

The formation of the great Missionary and Bible Societies did not, as in the case of the Moravian Brethren and the Wesleyans, take their members out of the Churches of England and Scotland, of the Baptists and Independents. It supplied in each case an executive through which they worked aggressively not only on the non-christian world, but still more directly on their own home congregations and parishes. The foreign mission spirit directly gave birth to the home mission on an extensive scale. Not merely did the Haldanes and their agents, following Whitefield and the Scottish Secession of 1733, become the evangelists of the north when they were not suffered to preach the Gospel in South Asia; every member of the churches of Great Britain and America, as he caught the enthusiasm of humanity, in the Master's sense, from the periodical accounts sent home from Serampore, and soon from Africa and the South Seas, as well as from the Red Indians and Slaves of the West, began to work as earnestly among the neglected cla.s.ses around him, as to pray and give for the conversion of the peoples abroad. From first to last, from the early days of the Moravian influence on Wesley and Whitefield, and the letters of Carey, to the successive visits to the home churches of missionaries like Duff and Judson, Ellis and Williams, Moffat and Livingstone, it is the enterprise of foreign missions which has been the leaven of Christendom no less really than of the rest of the world. Does the fact that at the close of the year 1796 there were more than thirty thousand men and women in Great Britain who every month read and prayed about the then little known world of heathenism, and spared not their best to bring that world to the Christ whom they had found, seem a small thing? How much smaller, even to contemptible insignificance, must those who think so consider the arrival of William Carey in Calcutta to be three years before! Yet the thirty thousand sprang from the one, and to-day the thirty thousand have a vast body of Christians really obedient to the Master, in so far as, banded together in five hundred churches and societies, they have sent out eighteen thousand missionaries instead of one or two; they see eighty thousand Asiatics, Africans, and Polynesians proclaiming the Christ to their countrymen, and their praying is tested by their giving annually a sum of 5,000,000, to which every year is adding.

The influence of Carey and his work on individual men and women in his generation was even more marked, inasmuch as his humility kept him so often from magnifying his office and glorifying G.o.d as the example of Paul should have encouraged him to do. Most important of all for the cause, he personally called Ward to be his a.s.sociate, and his writings drew Dr. and Mrs. Marshman to his side, while his apostolic charity so developed and used all that was good in Thomas and Fountain, that not even in the churches of John and James, Peter and Paul, Barnabas and Luke, was there such a brotherhood. When troubles came from outside he won to himself the younger brethren, Yates and Pearce, and healed half the schism which Andrew Fuller's successors made. His Enquiry, followed "by actually embarking on a mission to India," led to the publication of the Letters on Missions addressed to the Protestant Ministers of the British Churches by Melville Horne, who, after a brief experience as Church of England chaplain in Zachary Macaulay's settlement of Sierra Leone, published that little book to excite in all Christians a pa.s.sion for missions like the Master's. Referring to the English churches, Established and Nonconformist, he wrote:--"Except the Reverend Mr. Carey and a friend who accompanies him, I am not informed of any...ministers who are engaged in missions." Such was the impression made by Carey on John Newton that, in 1802, he rebuked his old curate, Claudius Buchanan, for depreciating the Serampore missionaries, adding, "I do not look for miracles, but if G.o.d were to work one in our day, I should not wonder if it were in favour of Dr.

Carey."

The Serampore Mission, at an early period, called forth the admiration of the Scottish philanthropist and essayist, James Douglas of Cavers, whose Hints on Missions (1822), a book still full of suggestiveness, contains this pa.s.sage:--"Education and the press have only been employed to purpose of very late years, especially by the missionaries of Serampore; every year they have been making some improvements upon their former efforts, and...it only requires to increase the number of printing presses, schools, teachers, translators, and professors, to accelerate to any pitch the rate of improvement...To attempt to convert the world without educating it, is grasping at the end and neglecting the means." Referring to what Carey had begun and the Serampore College had helped to develop in Asia, as in Africa and America, Douglas of Cavers well described the missionary era, the new crusade:--"The Reformation itself needed anew a reform in the spirit if not in the letter. That second Reformation has begun; it makes less noise than that of Luther, but it spreads wider and deeper; as it is more intimate it will be more enduring. Like the Temple of Solomon, it is rising silently, without the din of pressure or the note of previous preparation, but notwithstanding it will be not less complete in all its parts nor less able to resist the injuries of time!"

Henry Martyn died, perhaps the loftiest and most loving spirit of the men whom Carey drew to India. Son of a Cornish miner-captain, after pa.s.sing through the Truro Grammar School, he was sixteen--the age at which Carey became a shoemaker's apprentice--when he was entered at St.

John's, and made that ever since the most missionary of all the colleges of Cambridge. When not yet twenty he came out Senior Wrangler. His father's death drove him to the Bible, to the Acts of the Apostles, which he began to study, and the first whisper of the call of Christ came to him in the joy of the Magnificat as its strains pealed through the chapel. Charles Simeon's preaching drew him to Trinity Church. In the vicarage, when he had come to be tutor of his college, and was preparing for the law, he heard much talk of William Carey, of his self-sacrifice and his success in India. It was the opening year of the nineteenth century, the Church Missionary Society had just been born as the fruit partly of a paper written by Simeon four years previously, and he offered himself as its first English missionary. He was not twenty-one, he could not be ordained for two years. Meanwhile a calamity made him and his unmarried sister penniless; he loved Lydia Grenfell with a pure pa.s.sion which enriched while it saddened his short life, and a chaplaincy became the best mode in every way of his living and dying for India. What a meeting must that have been between him and Carey when, already stricken by fever, he found a sanctuary in Aldeen, and learned at Serampore the sweetness of telling to the natives of India in one of their own tongues the love of G.o.d. William Carey and Henry Martyn were one in origin, from the people; in industry, as scholars; in genius, as G.o.d-devoted; in the love of a great heart not always returned. The older man left the church of his fathers because there was no Simeon and no missionary society, and he made his own university; he laid the foundation of English missions deep and broad in no sect but in Christ, to whom he and Martyn alike gave themselves.

The names of Carey and Simeon, thus linked to each other by Martyn, find another pleasant and fruitful tie in the Rev. Alexander Stewart, D.D., Gaelic scholar and Scottish preacher. It was soon after Carey went out to India that Simeon, travelling in the Highlands, spent a Sunday in the manse of Moulin, where his personal intercourse and his evening sermon after a season of Communion were blessed to the evangelical enlightenment of Stewart. Moulin was the birthplace ten years after of Alexander Duff, whose parents previously came under the power of the minister's new-found light.[24] Like Simeon, Dr. Stewart thenceforth became a warm supporter of foreign missions. Finding in the Periodical Accounts a letter in which Carey asked Fuller to send him a copy of Van der Hooght's edition of the Hebrew Bible because of the weakness of his eyesight, Dr. Stewart at once wrote offering his own copy. Fuller gladly accepted the kindness. "I with great pleasure," writes Dr. Stewart, "followed the direction, wrote a letter of some length to Carey, and sent off my parcel to London. I daresay you remember my favourite Hebrew Bible in two volumes. I parted with it with something of the same feelings that a pious parent might do with a favourite son going on a mission to the heathen--with a little regret but with much goodwill." This was the beginning of an interesting correspondence with Carey and Fuller.

Next to Andrew Fuller, and in the region of literature, general culture and eloquence before him, the strongest men among the Baptists were the younger Robert Hall and John Foster. Both were devoted to Carey, and were the most powerful of the English advocates of his mission. The former, for a time, was led to side with the Society in some of the details of its dispute with Dr. Marshman, but his loyalty to Carey and the principles of the mission fired some of the most eloquent orations in English literature. John Foster's shrewder common sense never wavered, but inspired his pen alike in the heat of controversy and in his powerful essays and criticisms. Writing in 1828, he declared that the Serampore missionaries "have laboured with the most earnest a.s.siduity for a quarter of a century (Dr. Carey much longer) in all manner of undertakings for promoting Christianity, with such a renunciation of self-interest as will never be surpa.s.sed; that they have conveyed the oracles of divine truth into so many languages; that they have watched over diversified missionary operations with unremitting care; that they have conducted themselves through many trying and some perilous circ.u.mstances with prudence and fort.i.tude; and that they retain to this hour an undiminished zeal to do all that providence shall enable them in the same good cause." The expenditure of the Serampore Brotherhood up to that time, leaving out of account the miscellaneous missionary services, he showed to have been upwards of 75,000. Dr. Chalmers in Scotland was as stoutly with Carey and his brethren as Foster was in England, so that Marshman wrote:--"Thus two of the greatest and wisest men of England are on our side, and, what is more, I trust the Lord G.o.d is with us." What Heber thought, alike as man and bishop, his own loving letter and proposal for "reunion of our churches" in the next chapter will show.

Of all the publicists in the United Kingdom during Carey's long career the foremost was William Wilberforce; he was not second even to Charles Grant and his sons. Defeated in carrying into law the "pious clauses"

of the charter which would have opened India to the Christian missionary and schoolmaster in 1793, he nevertheless succeeded by his persuasive eloquence and the weight of his character in having them entered as Resolutions of the House of Commons. He then gave himself successfully to the abolition of the slave-trade. But he always declared the toleration of Christianity in British India to be "that greatest of all causes, for I really place it before the abolition, in which, blessed be G.o.d, we gained the victory." His defeat in 1793, when Dundas and the Government were with him, was due to the apathy of public opinion, and especially of the dumb churches. But in the next twenty years Carey changed all that. Not merely was Andrew Fuller ever on the watch with pen and voice, but all the churches were roused, the Established to send out bishops and chaplains, the Nonconformist and Established Evangelicals together to secure freedom for missionaries and schoolmasters. In 1793 an English missionary was an unknown and therefore a much-dreaded monster, for Carey was then on the sea. In 1813 Carey and the Serampore Brotherhood were still the only English missionaries continuously at work in India, and not the churches only, but governor-generals like Teignmouth and Wellesley, and scholars like Colebrooke and H. H. Wilson, were familiar with the grandeur and political innocency of their labours. Hence this outburst of Wilberforce in the House of Commons on the 16th July 1813, when he used the name of Carey to defeat an attempt of the Company to prevent toleration by omitting the declaratory clauses of the Resolution, which would have made it imply that the privilege should never be exerted though the power of licensing missionaries was nominally conceded.

"One great argument of his opponents was grounded on the enthusiastic character which they imputed to the missionary body. India hitherto has seen no missionary who was a member of the English Church, and imputations could be cast more readily on 'Anabaptists and fanatics.'

These attacks Mr. Wilberforce indignantly refuted, and well had the n.o.ble conduct of the band at Serampore deserved this vindication. 'I do not know,' he often said, 'a finer instance of the moral sublime, than that a poor cobbler working in his stall should conceive the idea of converting the Hindoos to Christianity; yet such was Dr. Carey. Why Milton's planning his Paradise Lost in his old age and blindness was nothing to it. And then when he had gone to India, and was appointed by Lord Wellesley to a lucrative and honourable station in the college of Fort William, with equal n.o.bleness of mind he made over all his salary (between 1000 and 1500 per annum) to the general objects of the mission. By the way, nothing ever gave me a more lively sense of the low and mercenary standard of your men of honour, than the manifest effect produced upon the House of Commons by my stating this last circ.u.mstance. It seemed to be the only thing which moved them.' Dr.

Carey had been especially attacked, and 'a few days afterwards the member who had made this charge came to me, and asked me in a manner which in a noted duellist could not be mistaken, "Pray, Mr.

Wilberforce, do you know a Mr. Andrew Fuller, who has written to desire me to retract the statement which I made with reference to Dr. Carey?"

"Yes," I answered with a smile, "I know him perfectly, but depend upon it you will make nothing of him in your way; he is a respectable Baptist minister at Kettering." In due time there came from India an authoritative contradiction of the slander. It was sent to me, and for two whole years did I take it in my pocket to the House of Commons to read it to the House whenever the author of the accusation should be present; but during that whole time he never once dared show himself in the House.'"

The slanderer was a Mr. Prendergast, who affirmed that Dr. Carey's conduct had changed so much for the worse since the departure of Lord Wellesley, that he himself had seen the missionary on a tub in the streets of Calcutta haranguing the mob and abusing the religion of the people in such a way that the police alone saved him from being killed.

So, and for the same object of defeating the Resolutions on Toleration, Mr. Montgomerie Campbell had a.s.serted that when Schwartz was in the heat of his discourse in a certain village and had taken off his stock, "that and his gold buckle were stolen by one of his virtuous and enlightened congregation; in such a description of natives did the doctrine of the missionaries operate." Before Dr. Carey's exposure could reach England this "tub" story became the stock argument of the anti-christian orators. The Madras barrister, Marsh, who was put up to answer Wilberforce, was driven to such language as this:--

"Your struggles are only begun when you have converted one caste; never will the scheme of Hindoo conversion be realised till you persuade an immense population to suffer by whole tribes the severest martyrdom that has yet been sustained for the sake of religion--and are the missionaries whom this bill will let loose on India fit engines for the accomplishment of this great revolution? Will these people, crawling from the holes and caverns of their original destinations, apostates from the loom and the anvil--he should have said the awl--and renegades from the lowest handicraft employments, be a match for the cool and sedate controversies they will have to encounter should the Brahmans condescend to enter into the arena against the maimed and crippled gladiators that presume to grapple with their faith? What can be apprehended but the disgrace and discomfiture of whole hosts of tub preachers in the conflict?"

Lord Wellesley's eulogy of the Serampore mission in the House of Lords was much more p.r.o.nounced than appears from the imperfect report. But even in that he answered the Brahmanised member of the House of Commons thus:--

"With regard to the missionaries, he must say that while he was in India he never knew of any danger arising from their proceedings, neither had he heard of any impression produced by them in the way of conversion. The greater number of them were in the Danish settlement of Serampore; but he never heard of any convulsions or any alarm produced by them. Some of them, particularly Mr. Carey, were very learned men, and had been employed in the College of Fort William. He had always considered the missionaries who were in India in his time a quiet, orderly, discreet, and learned body; and he had employed them in the education of youth and the translation of the Scriptures into the eastern languages. He had thought it his duty to have the Sacred Scriptures translated into the languages of the East, and to give the learned natives employed in the translation the advantage of access to the sacred fountain of divine truth. He thought a Christian governor could not have done less; and he knew that a British governor ought not to do more."

Carey's letters to Fuller in 1810-12 are filled with importunate appeals to agitate, so that the new charter might legalise Christian mission work in India. Fuller worked outside of the House as hard as Wilberforce. In eight weeks of the session no fewer than nine hundred pet.i.tions were presented, in twenties and thirties, night after night, till Lord Castlereagh exclaimed, "This is enough, Mr. Fuller." There was more reason for Carey's urgency than he knew at the time he was pressing Fuller. The persecution of the missionaries in Bengal, excused by the Vellore mutiny, which had driven Judson to Burma and several other missionaries elsewhere, was renewed by the Indian Government's secretaries and police. The Ministry had informed the Court of Directors that they had resolved to permit Europeans to settle in India, yet after five weeks' vacillation the Governor-General yielded to his subordinates so far as to issue an order on 5th March 1812, for the expulsion of three missionaries, an order which was so executed that one of them was conducted like a felon through the streets and lodged in the native jail for two hours. Carey thus wrote to Ryland on the persecution:--

"CALCUTTA, 14th April 1813.--Before this reaches you it is probable that you will have heard of the resolution of Government respecting our brethren Johns, Lawson, and Robinson, and will perhaps have even seen Brother Johns, who was by that cruel order sent home on the Castlereagh. Government have agreed that Brother Lawson shall stay till the pleasure of the Court of Directors is known, to whom a reference will be made. Brother Robinson was gone down the river, and was on board a ship bound to Java when the order was issued; he therefore got out without hearing of it, but I understand it will be sent thither after him. Jehovah reigneth!

"Since Brother Johns's departure I have tried to ascertain the cause of the severity in Government. I had a long conversation with H. T.

Colebrooke, Esq., who has been out of Council but a few months, upon the matter. I cannot learn that Government has any specific dislike to us, but find that ever since the year 1807 the orders of the Court of Directors to send home all Europeans not in the service of Her Majesty or the Company, and who come out without leave of the Directors, have been so peremptory and express that Government cannot now overlook any circ.u.mstance which brings such persons to notice. Notwithstanding the general way in which the Court of Directors have worded their orders, I cannot help putting several circ.u.mstances together, which make me fear that our Mission was the cause of the enforcement of that general law which forbids Europeans to remain in India without the leave of the Court of Directors.

"Whether Twining's pamphlet excited the alarm, or was only an echo of the minds of a number of men hostile to religion, I cannot say, but if I recollect dates aright the orders of the Court of Directors came as soon as possible after that pamphlet was published; and as it would have been too barefaced to have given a specific order to send home missionaries, they founded their orders on an unjust and wicked clause in the charter, and so enforced it that it should effectually operate on missionaries.

"I hope the friends of religion will persevere in the use of all peaceful and lawful means to prevail on the legislature to expunge that clause, or so to modify it that ministers of the Gospel may have leave to preach, form and visit churches, and perform the various duties of their office without molestation, and that they may have a right to settle in and travel over any part of India for that purpose. Nothing can be more just than this wish, and nothing would be more politic than for it to be granted; for every one converted from among the heathen is from that time a staunch friend of the English Government. Our necks have, however, been more or less under the yoke ever since that year, and preaching the Gospel stands in much the same political light as committing an act of felony. Witness what has been done to Mr.

Thompson, the five American brethren, and our three brethren. Mr.

Thomason, the clergyman, has likewise hard work to stand his ground.

"I trust, however, it is too late to eradicate the Gospel from Bengal.

The number of those born in the country who preach the Word is now very considerable. Fifteen of this description preach constantly, and seven or eight more occasionally exhort their countrymen, besides our European brethren. The Gospel is stationed at eighteen or twenty stations belonging to our Mission alone, and at several of them there are churches. The Bible is either translated or under translation into twenty-four of the languages of the East, eighteen of which we are employed about, besides printing most of the others. Thirteen out of these eighteen are now in the press, including a third edition of the Bengali New Testament. Indeed, so great is the demand for Bibles that though we have eight presses constantly at work I fear we shall not have a Bengali New Testament to sell or give away for the next twelve months, the old edition being entirely out of print. We shall be in almost the same predicament with the Hindostani. We are going to set up two more presses, which we can get made in Calcutta, and are going to send another to Rangoon. In short, though the publishing of the Word of G.o.d is a political crime, there never was a time when it was so successful. 'Not by might, nor by power, but by my Spirit, saith the Lord.'