BAPTIZED FOR THE DEAD
Henry Martyn is, first of all, a spiritual force. Personally he was
that to all who came in contact with him from the hour in which he
gave himself to Jesus Christ. To Cambridge student and peasant alike;
to Charles Simeon, his master, as to Kirke White and Sargent, Corrie
and Thomason, his admiring friends; to women like Lydia Grenfell, his
senior in years and experience, as to children like his cousin's at
Plymouth, and David Brown's at Aldeen; to the rude soldiery of the
Cape campaign and the East India Company's raw recruits as to the
cultured statesmen and scholars who were broadening the foundations of
our Indian empire; to the caste-bound Hindu, but far more to the
fanatical Arab and the Mohammedan mystic of Persia--to all he carried
the witness of his saintly life and his Divine message with a simple
power that always compelled attention, and often drew forth obedience
and imitation. His meteor-like spirit burned and flamed as it passed
across the first twelve years of the nineteenth century, from the Cam
to the Fal, by Brazil and South Africa, by Calcutta and Serampore, by
Patna and Cawnpore, by Bombay and Muscat, by Bushire and Shiraz and
Tabreez, to the loneliness of the Armenian highlands, and the exile
grave of the Turkish Tokat.
From the year in which Sargent published fragments of his _Journal_,
and half revealed to the whole Church of Christ the personality known
in its deep calling unto deep only to the few, Henry Martyn has been
the companion of good men[101] and women of all the Churches, and the
stimulus of the greatest workers and scholars of the century. The
latest writer, the Hon. George N. Curzon, M.P., in his exhaustive work
on Persia (1892), describes him as 'this remarkable man, who impressed
everyone, by his simplicity and godliness of character,' though he
ascribes the 'effect in the short space of a year' as much to the
charm of his personality as to the character of his mission.
Perhaps the most representative of the many whom Martyn is known to
have influenced was Daniel Wilson, of Islington and Calcutta. When
visiting his vast diocese in 1838 and crossing the Bay of Bengal,
Bishop Wilson[102] thus carefully compared the _Journal_ with
corresponding passages in his own life:
It is consoling to a poor sinner like myself, who has been
placed in the full bustle of public business, to see how the
soul even of a saint like H. Martyn faints and is discouraged,
laments over defects of love, and finds an evil nature still
struggling against the law of his mind. I remember there are
similar confessions in J. Milner. It is this which explains the
seventh of Romans. Henry Martyn has now been in heaven
twenty-six years, having died in his thirty-second year. Dearest
Corrie was born like myself in 1778, and died in 1837, aged
fifty-nine, and after having been thirty-one years in India. He
has been at home now a year and five months. When, where, how, I
may be called hence I know not. The Lord make me a follower of
them who through faith and patience have inherited the promises.
In H. Martyn's _Journals_ the spirit of prayer, the time he
devoted to the duty, and his fervour in it, are the first things
which strike me. In the next place, his delight in Holy
Scripture, his meditations in it, the large portions he
committed to memory, the nourishment he thence derived to his
soul, are full of instruction. Then his humility is quite
undoubted, unfeigned, profound, sincere. There seems, however,
to have been a touch of natural melancholy and depression, which
was increased by one of his greatest mistakes, the leaving
England with his affections tied to Lydia Grenfell, whom he
ought either not to have loved or else to have married and taken
her with him. Such an ecstatic, warm creature as Henry Martyn
could do nothing by halves. Separation was martyrdom to such a
tender heart. But, oh, to imitate his excellences, his elevation
of piety, his diligence, his spirituality, his superiority to
the world, his love for souls, his anxiety to improve all
occasions to do them good, his delight in the mystery of Christ,
his heavenly temper! These, these are the secrets of the
wonderful impression he made in India, joined as they were with
first-rate talents, fine scholarship, habit of acquiring
languages, quickness and promptitude of perception, and
loftiness of imaginative powers.
Henry Martyn's _Journal_ holds a place of its own in the literature of
mysticism. It stamps him as the mystic writer and worker of the first
quarter of the century of modern missions (1792-1814), as his master,
Robert Leighton, was of the more barren period that ended in 1688. The
too little known _Rules and Instructions for Devout Exercises_, found
among Leighton's papers, written with his own hand and for his own
use, was Martyn's 'usual' companion, with results which made that
work[103] as supplemented by the _Journal_, what the _De Imitatione
Christi_ and the _Theologia Germanica_ were to the more passive dark
ages of Christendom. At the close of the eighteenth century the young
and impulsive Cornish student found himself in an age not less, to
him, godless and anti-evangelical than that which had wrung from the
heart of at least one good man the hopeless longing of the _Theologia
Germanica_. He had seen his Divine Master crucified afresh in the
person of Charles Simeon, whom he possibly, as Sargent certainly, had
at first attended only to scoff and brawl. He had been denied a church
in which to preach the goodness of God, in his own county, other than
that of a kinsman. In the troopship and the Bengal barrack even his
official authority could hardly win a hearing from officer or soldier.
The young prophet waxed sore in heart, as the fire burned within him, at
the unbelief and iniquity of his day, till his naturally sunny spirit
scorched the souls he sought to warm with the Divine persuasiveness. He
stood really at the opening of the Evangelical revival of Christendom,
and like William Carey, who loved the youth, he was working out his own
side of that movement, but, equally like Carey, he knew it not. He was
to do as much by his death as by his life, but all he knew in his
humility was that he must make haste while he lived to give the millions
of Mohammedans the Word, and to reveal to them the Person of Jesus
Christ. The multitude of his thoughts within him he committed to a
_Journal_, written for himself alone, and rescued from burning only by
the interference of his friend Corrie.
The mysticism of Martyn has been pronounced morbid. All the more that
his searching introspection and severe judgment on himself are a
contrast to the genial and merry conversation of the man who loved
music and children's play, the converse of friends and the conflict of
controversy for the Lord, does every reader who knows his own heart
value the vivisection. Martyn writes of sin and human nature as they
are, and therefore he is clear and comforting in the answer he gives
as to the remedy for the one and the permanent elevation of the other.
Even more than Leighton he is the Evangelical saint, for where
Leighton's times paralysed him for service, Martyn's called him to
energise and die in the conflict with the greatest apostacy of the
world. Both had a passion to win souls to the entrancing, transforming
love they had found, but unless on the side against the Stewarts, how
could that passion bear fruit in action? Both, like the author of the
_De Imitatione_, wrote steeped in the spirit of sadness; but the joy
of the dawn of the modern era of benevolence, as it was even then
called, working unconsciously on the sunny Cornubian spirit, kept
Martyn free alike from the selfish absorption which marked the monk of
the Middle Ages, and the peace-loving compromise which neutralised
Leighton. The one adored in his cell, the other wrestled in his study
at Newbattle or Dunblane, and we love their writings. But Henry Martyn
worked for his generation and all future ages as well as wrote, so
that they who delight in his mystic communings are constrained to
follow him in his self-sacrificing service. Beginning at March 1807,
let us add some passages from the _Journal_ to those which have been
already extracted for autobiographical purposes.
I am thus taught to see what would become of me if God should
let go His strong hand. Is there any depth into which Satan
would not plunge me? Already I know enough of the nature of
Satan's cause to vow before God eternal enmity to it. Yes! in
the name of Christ I say, 'Get thee behind me, Satan!'
Employed a great deal about one Hebrew text to little purpose.
Much tried with temptation to vanity, but the Lord giveth me the
victory through His mercy from day to day, or else I know not
how I should keep out of hell.
May the Lord, in mercy to my soul, save me from setting up an
idol of any sort in His room, as I do by preferring a work
professedly for Him to communion with Him. How obstinate the
reluctance of the natural heart to God. But, O my soul, be not
deceived, the chief work on earth is to obtain sanctification,
and to walk with God.
O great and gracious God, what should I do without Thee? but now
Thou art manifesting Thyself as the God of all consolation to my
soul. Never was I so near Thee; I stand on the brink, and I long
to take my flight! Oh, there is not a thing in the world for
which I would wish to live, except because it may please God to
appoint me some work. And how shall my soul ever be thankful
enough to Thee, O Thou most incomprehensibly glorious Saviour
Jesus!
I walk according to my carnal wisdom, striving to excite
seriousness by natural considerations, such as the thoughts of
death and judgment, instead of bringing my soul to Christ to be
sanctified by his spirit.
Preached on Luke xii. 20--'This night thy soul,' etc. The
congregation was large, and more attentive than they have ever
yet been. Some of the young officers and soldiers seemed to be
in deep concern. I was willing to believe that the power of God
was present, if a wretch so poor and miserable can be the
instrument of good to souls. Four years have I been in the
ministry, and I am not sure that I have been the means of
converting four souls from the error of their ways. Why is this?
The fault must be in myself. Prayer and secret duties seem to be
where I fail; had I more power in intercession, more self-denial
in persevering in prayer, it would be no doubt better for my
hearers.
My heart sometimes shrinks from spiritual work, and especially
at an increase of ministerial business; but now I hope, through
grace, just at this time, that I can say I desire no carnal
pleasure, no ease to the flesh, but that the whole of life
should be filled up with holy employments and holy thoughts.
My heart at various times filled with a sense of Divine love,
frequently in prayer was blessed in the bringing of my soul near
to God. After dinner in my walk found sweet devotion; and the
ruling thoughts were, that true happiness does not consist in
the gratifying of self in ease or individual pleasure, but in
conformity to God, in obeying and pleasing Him, in having no
will of my own, in not being pleased with personal advantages,
though I might be without guilt, nor in being displeased that
the flesh is mortified. Oh, how short-lived will this triumph
be! It is stretching out the arm at full length, which soon
grows tired with its own weight.
I travel up hill, but I must learn, as I trust I am learning, to
do the will of God without any expectation of any present
pleasure attending it, but because it is the will of God. Oh,
that my days of vanity were at an end, and that all my thoughts
and conversation might have that deep tinge of seriousness which
becomes a soldier of the cross.
To the women preached on the parable of the ten pieces of
silver, and at night to the soldiers on Rev. i. 18. Afterwards
in secret prayer drew near to the Lord. Alas! how my soul
contracts a strangeness with Him; but this was a restoring
season. I felt an indignation against all impure and sinful
thoughts, and a solemn serenity of frame. Interceded for dear
friends in England; this brought my late dear sister with pain
to my recollection, but I felt relieved by resolving every
event, with all its circumstances, into the will of God.
Read an account of Turkey. The bad effects of the book were so
great that I found instant need of prayer, and I do not know
when I have had such divine and animating feelings. Oh, it is
Thy Spirit that makes me pant for the skies. It is He that shall
make me trample the world and my lusts beneath my feet, and urge
my onward course towards the crown of life.
Spent the day in reading and prayer, and found comfort
particularly in intercession for friends, but my heart was
pained with many a fear about my own soul. I felt the duty of
praying for the conversion of these poor heathens, and yet no
encouragement to it. How much was there of imagination before,
or rather, how much of unbelief now; seeing no means ready now,
no Word of God to put into their hands, no preachers, it
sometimes seems to me idle to pray. Alas! wicked heart of
unbelief, cannot God create means, or work without them? But I
am weary of myself and my own sinfulness, and appear exceedingly
odious even to myself, how much more to a holy God. Lord, pity
and save; vile and contemptible is Thy sinful creature, even as
a beast before Thee; help me to awake.
Some letters I received from Calcutta agitated my silly mind,
because my magnificent self seemed likely to become more
conspicuous. O wretched creature, where is thy place but the
dust? it is good for men to trample upon thee. Various were my
reveries on the events apparently approaching, and self was the
prominent character in every transaction. I am yet a long way
from real humility; oh, when shall I be dead to the world, and
desire to be nothing and nobody, as I now do to be somebody?
Throughout the 18th enjoyed a solemn sense of Divine things. The
promise was fulfilled, 'Sin shall not have dominion over you.'
No enemy seemed permitted to approach. I sometimes saw naught in
the creation but the works of God, and wondered that mean
earthly concerns had ever drawn away my mind from contemplating
their glorious Author. Oh, that I could be always so, seeing
none but Thee, taught the secrets of Thy covenant, advancing in
knowledge of Thee, growing in likeness to Thee. How much should
I learn of God's glory, were I an attentive observer of His Word
and Providence. How much should I be taught of His purposes
concerning His Church, did I keep my heart more pure for Him.
And what gifts might I not expect to receive for her benefit,
were I duly earnest to improve His grace for my own! Oh, how is
a life wasted that is not spent with God and employed for God.
What am I doing the greater part of my time; where is my heart?
Sabat lives almost without prayer, and this is sufficient to
account for all evils that appear in saint or sinner.
I feel disposed to partake of the melancholy with which such
persons (Lady Mary Wortley Montagu) close their lives. Oh, what
hath grace done for us! The thought sometimes bursts upon me in
a way which I cannot describe. It is not future bliss, but
present peace, which we have actually obtained, and which we
cannot be mistaken in; the very thing which the world seeks for
in vain; and yet how have we found it? By the grace of God we
are what we are.
Truly love is better than knowledge. Much as I long to know what
I seek after, I would rather have the smallest portion of
humility and love than the knowledge of an archangel.
At night I spoke to them on 'Enoch walked with God.' My soul
breathed after the same holy, happy state. Oh that the influence
were more abiding; but I am the man that seeth his natural face
in a glass.
This last short sickness has, I trust, been blessed much to me.
I sought not immediately for consolations, but for grace
patiently to endure and to glory in tribulation; in this way I
found peace. Oh, this surely is bliss, to have our will absorbed
in the Divine Will. In this state are the spirits of just men
made perfect in heaven. The spread of the Gospel in these parts
is now become an interesting subject to you--such is the
universal change.
Perpetually assaulted with temptations, my hope and trust is
that I shall yet be sanctified in the name of the Lord Jesus,
and by the Spirit of my God. 'Purge me with hyssop, and I shall
be clean; wash me, and I shall be whiter than snow.' When I
really strive after purity of heart--for my endeavours are too
often little more than pretence--I find no consideration so
effectual as that of the exalted dignity and infinitely precious
privileges of the saints. Thus a few verses of 1 Eph. are more
influential, purifying, and transforming than the most laboured
reasoning. Indeed, there is no reasoning with such temptations,
and no safety but in flight.
I would that all should adore, but especially that I myself
should lie prostrate. As for self, contemptible self, I feel
myself saying, Let it be forgotten for ever; henceforth let
Christ live, let Christ reign, let Him be glorified for ever.
Henry Martyn, by service, escaped the weakness and the danger of the
mystic who seeks absorption into God, in the mental sense, as the
remedy for sin, instead of a free and purified individuality in
Christ. He felt that the will sins; he saw the cure to lie not in the
destruction of the will, but in its rectification and personal
co-working with God. Absorption is spiritual suicide, not service.
Martyn realised and taught that a free individuality is the best
offering we can make to God after Christ has given it to us to offer
to Him. With Martyn moral service helped spiritual contemplation to
rise heavenward, and to raise men with it. The saint was also the
sacred scholar and translator; the mystic was the prophet preacher,
the Persian controversialist, the unresting missionary. His Christian
life was guided by the motto, 'To believe, to suffer, and to hope.'
His praying realised his own ideal of 'a visit to the invisible
world.' His working was ever quickened like St. Paul's by the summons,
alike of the Old dispensation and the New, which he cut with a diamond
on the window of his college rooms Ἕγειραι, ὁ καθεύδων, καὶ ἀνάστα,
'Awake thou that sleepest and arise.' When the fierce flame of his love
and his service had burned out his frail body, his picture, painted at
Calcutta the year before he died, spoke thus to Charles Simeon, and ever
since it has whispered to every new generation of Cambridge men, 'Be
serious, be in earnest; don't trifle--don't trifle.'
The men whom Henry Martyn's pioneering and early death have led to
live and to die that Christ may be revealed to the Mohammedans, are
not so many as the thousands who have been spiritually stimulated by
his _Journal_. Such work is still 'the forlorn hope' of the Church
which he was the first to lead. But in Persia and Arabia he has had
such followers as Anthony Groves, John Wilson, George Maxwell Gordon,
Ion Keith-Falconer, and Bishop French. Where he pointed the way the
great missionary societies of the United States of America and of
England and the Free Church of Scotland have sent their noblest men
and women.
The death of Henry Martyn, followed not many years after by that of
her husband, who had been the first to mark his grave with a memorial
stone, led Mrs. James Claudius Rich, eldest daughter of Sir James
Mackintosh, to appeal in 1831 for 'contributions in aid of the school
at Baghdad, and those hoped to be established in Persia and other
parts of the territory of Baghdad.' In the same year, 1829, that
Alexander Duff sailed for Calcutta, there had gone forth by the Scots
Mission at Astrakhan to Baghdad, that Catholic founder of the sect
since known as 'The Brethren,' Anthony N. Groves, dentist, of Exeter.
Taking the commands of Christ literally, in the spirit of Henry
Martyn, he sold all he had, and became the first of Martyn's
successors in Persia. The record of his two attempts forms a romantic
chapter in the history of Christian missions.[104] All theories apart,
he lived and he worked for the Mohammedans of Persia in the spirit of
Henry Martyn. When the plague first, and persecution the second time,
extinguished this Mission to Baghdad, Dr. John Wilson,[105] from his
central and commanding position in Bombay, flashed into Arabia and
Persia such rays of Gospel light as were possible at that time. He
sent Bible colporteurs by Aden and up the Persian Gulf; he summoned
the old Church of Scotland to despatch a mission to the Jews of
Arabia, Busrah, and Bombay. A missionary was ready in the person of
William Burns who afterwards went to China, the support of a
missionary at Aden was guaranteed by a friend, and Wilson had found a
volunteer 'for the purpose of exploring Arabia,' when the disruption
of the Church of Scotland arrested the movement, only, however,
vastly to increase the missionary development in India and Africa, as
well as church extension in Scotland. What John Wilson tried in vain
to do during his life was effected by his death. It was his career
that summoned the Hon. Ion Keith-Falconer and his wife to open their
Mission in Yemen, at Sheikh Othman and Aden. Like Martyn at Tokat, in
the far north, and just at Martyn's age, by his dust in the Aden
cemetery Ion Keith-Falconer has taken possession of Arabia for Christ.
'The _Memoirs of David Brainerd_ and _Henry Martyn_ gave me particular
pleasure,' wrote young John Wilson in 1824. 'Mind to get hold of the
_Life of John Wilson_, the great Scotch missionary of India,' wrote
the young Ion Keith-Falconer in 1878.[106] So the apostolic succession
goes on.
Gordon of Kandahar, 'the pilgrim missionary of the Punjab,' was not
the least remarkable of Henry Martyn's deliberate followers, alike in
a life of toil and in a death of heroism for the Master. Born in 1839,
he was of Trinity College, Cambridge, and had as his fellow-curate
Thomas Valpy French, when the future bishop came back from his first
missionary campaign in India. Dedicating himself, his culture, and his
considerable property to the Lord, he placed his unpaid services at
the disposal of the Church Missionary Society, as Martyn once did.
Refusing a bishopric after his first furlough, and seeking to prepare
himself for the work of French's Divinity School of St. John at
Lahore, he returned to India by Persia, to learn the language and to
help Dr. Bruce for a little in 1871. The famine was sore in that
land, and he lived for its people as 'relieving officer, doctor,
purveyor, poorhouse guardian, outfitter and undertaker. There is a cry
like the cry of Egypt in the night of the Exodus--not a house in which
there was not one dead.' So he wrote.[107] From Julfa he carried
relief to Shiraz, where he found himself in the midst of the
associations made sacred by Henry Martyn's residence there. 'I have
taken up my quarters in a Persian's house, and have a large garden all
to myself. I am in the very same house which Henry Martyn was in. I
heard to-day that my host is the grandson of his host Jaffir Ali Khan,
and that the house has come down from father to son.'
Eight years after Gordon was in Kandahar, sole (honorary) chaplain to
the twenty regiments who were fighting the Ameer of Afghanistan. There
he found the assistant to the political officer attached to the force
to be the same Persian gentleman who had been his host at Shiraz, and
with whom when a child Martyn must have played. Gordon learned from
him that the roads and sanitary improvements made as relief works, as
well as the orphanage started on the interest of the famine relief
fund sent from London, were still blessing the people. When, after the
black day of Maiwand, the British troops were besieged in Kandahar,
till relieved by the march and the triumph of Lord Roberts, Gordon as
chaplain attended a sortie to dislodge the enemy. Hearing that wounded
men were lying in a shrine outside the Kabul gate, he led out some
bearers with a litter, and found that the dying men were in another
shrine still more distant. In spite of all remonstrance he dashed
through the murderous fire of the enemy, was struck down, and was
himself carried back on the litter he had provided for others. He did
not live to wear the Victoria Cross, but was on the same day, August
16, laid in a soldier's grave.
It would seem difficult to name a follower more worthy of Henry Martyn
than that, but Bishop French was such a disciple. More than any man,
as saint and scholar, as missionary and chaplain, as the friend of the
Mohammedan and the second apostle of Central Asia, he was baptized for
the dead. Born on the first day of 1825, son of an Evangelical
clergyman in Burton-on-Trent, a Rugby boy, and Fellow and Tutor of
University College, Oxford, Thomas Valpy French was early inspired by
Martyn's life and writings. These and his mother's holiness sent him
forth to Agra in 1850, along with Edward Stuart of Edinburgh, now
Bishop of Waiapu, New Zealand, to found the Church Missionary College
there. In the next forty years, till he resigned the bishopric of
Lahore that he might give the rest of his life to work out the
aspirations of Martyn in Persia and Arabia, he consecrated himself and
his all to Christ. It will be a wonderful story if it is well told. He
then went home for rest, first of all, but took the way north through
Persia and Turkey on Martyn's track, so that in April 1888 he wrote
from Armenia: 'Were I ignorant both of Arabic and French, I should
subside into the perfect rest, perhaps, which I require.' So abundant
were his labours to groups of Mohammedans and among the Syrian
Christians, that he had nearly found a grave in the Tokat region.
After counselling the Archbishop of Canterbury as to the project of so
reforming the Oriental Churches as to convert them themselves into
the true apostles of the Mohammedan race, Bishop French returned to
Asia and settled near Muscat, whence he wrote thus on March 10, 1891,
his last letter to the Church Missionary Society:
Those three years of Arab study will not, I trust, be thrown
away and proved futile. In memory of H. Martyn's pleadings for
Arabia, Arabs, and the Arabic, I seem almost trying at least to
follow more directly in his footsteps and under his guidance,
than even in Persia or India, however incalculable the distance
at which the guided one follows the leader!...
I have scarcely expressed in the least degree the view I have of
the _extremely serious_ character of the work here to be entered
upon; and the possible--nay probable--severity of the conflict
to be expected and faithfully hazarded by the Church of Christ
between two such strong and ancient forces, pledged to such
hereditary and deep-grounded hostility. Yet _The Lamb shall
overcome them; for He is Lord of Lords, and King of Kings; and
they also shall overcome that are with Him, called and chosen
and faithful_.
Two months after, on May 14, 1891, at the age of sixty-six, after
exposure and toils like Martyn's, he was laid to rest in the cemetery
of Muscat by the sailors of H.M.S. Sphinx, to whom he had preached.
Henry Martyn at Tokat, John Wilson at Bombay, George Maxwell Gordon at
Kandahar, Ion Keith-Falconer at Aden, and Thomas Valpy French at
Muscat, have by their bodies taken possession of Mohammedan Asia for
Christ till the resurrection. Of each we say to ourselves and to our
generation:
Is it for nothing he is dead?
Send forth your children in his stead!
O Eastern lover from the West!
Thou hast out-soared these prisoning bars;
Thy memory, on thy Master's breast,
Uplifts us like the beckoning stars.
We follow now as thou hast led,
Baptize us, Saviour, for the dead.[108]
Each, like not a few American missionaries, men and women, like Dr.
Bruce and his colleagues of the Church Missionary Society, like Mr.
W.W. Gardner and Dr. J.C. Young of the Scottish Keith-Falconer
Mission, is a representative of the two great principles, as expressed
by Dr. Bruce: (1) That the lands under the rule of Islam belong to
Christ, and that it is the bounden duty of the Church to claim them
for our Lord. (2) That duty can be performed only by men who are
willing to die in carrying it out.
Henry Martyn's words, almost his last, on his thirty-first birthday
were these: 'The Word of God has found its way into this land of Satan
(Persia), and the devil will never be able to resist it if the Lord
hath sent it.' We have seen what sort of men the Lord raised up to
follow him. This is what the Societies have done. In 1829 the American
Board of Commissioners for Foreign Missions began, and in 1871 the
Presbyterian Board shared, the mission to Persia and Asiatic Turkey.
The former has missionaries at Aintab, Marash, Antioch, Aleppo, and
Oorfa, to the south of the Taurus range, being its mission to Central
Turkey; at Constantinople, Adrianople, Smyrna, Broosa, Nicomedia,
Trebizond, Marsovan, Sivas, _including Tokat_, and Cæsarea, being its
mission to Western Turkey; at Erzroom, Harpoot, and Arabkir, uniting
with the Assyrian stations of Mardin and Diarbekir, its mission to
Eastern Turkey. Taking up the evangelisation at Oroomiah, the
American Presbyterians unite with that Tabreez, Mosul, and Salmas as
their Western, and Teheran and Hamadan as their Eastern Persia
Mission. In 1876 a letter of Henry Venn's and the urgency of its
principal missionary, Dr. Bruce, led the Church Missionary Society to
charge itself with the evangelisation, by a revised version of the
Persian Bible and medical missions, of the whole southern half of the
ancient kingdom of Persia, the whole of Nimrod's Babylonia, and the
eastern coast of Arabia, from Julfa (Ispahan) and Baghdad as centres.
Very recently the independent Arabian Mission of America has made
Busrah its headquarters for Turkish Arabia. The Latin Church since
1838 has worked for the Papacy alone. The Archbishop of Canterbury's
mission since 1886 has sought to influence the Nestorian or Syrian
Church, which in the seventh century sent forth missionaries to India
from Seleucia, Nisibis, and Edessa, and now desires protection from
Romish usurpation. All these represent a vast and geographically
linked organisation claiming, at long intervals, the whole of Turkey,
Persia, and Arabia for Christ since Henry Martyn pointed the way. Dr.
Robert Bruce, writing to us from Julfa, thus sums up the results and
the prospect:
I believe there is a great work going on at present in Persia,
and Henry Martyn and his translations prepared the way for it,
to say nothing of his life sacrifice and prayers for this dark
land. The Babi movement is a very remarkable one, and is
spreading far and wide, and doing much to break the power of the
priesthood. Many of the Babis are finding their system
unsatisfactory, and beginning to see that it is only a half-way
house (in which there is no rest or salvation) to Christianity.
Ispahan has been kept this year in a constant state of turmoil
by the ineffectual efforts of two moollas to persecute both
Babis and Jews.[109] They have caused very great suffering to
some of both these faiths, but they have been really defeated,
and all these persecutions have tended towards religious
liberty. Our mission-house is the refuge of all such persecuted
ones, and the light is beginning to dawn upon them.
While the whole Church, and every meditative soul seeking deliverance
from self in Jesus Christ, claims Henry Martyn, he is specially the
hero of the Church of England. An Evangelical, he is canonised, so far
as ecclesiastical art can legitimately do that, in the baptistry of
the new cathedral of his native city. A Catholic, his memory is
enshrined in the heart of his own University of Cambridge. There, in
the New Chapel of St. John's College, in the nineteenth bay of its
interior roof, his figure is painted first of the _illustriories_ of
the eighteenth Christian century, before those of Wilberforce,
Wordsworth, and Thomas Whytehead, missionary to New Zealand. In the
market place, beside Charles Simeon's church, there was dedicated on
October 18, 1887, 'The Henry Martyn Memorial Hall.' There, under the
shadow of his name, gather daily the students who join in the
University Prayer Meeting, and from time to time the members of the
Church Missionary and Gospel Propagation Societies. 'This was the
hero-life of my boyhood,' said Dr. Vaughan, the Master of the Temple
and Dean of Llandaff, when he preached the opening sermon before the
University. In Trinity Church, where Martyn had been curate, the new
Master of Trinity preached so that men said: 'What a power of
saintliness must have been in Henry Martyn to have affected with such
appreciative love one whose own life and character are so honoured as
Dr. Butler's!' In the Memorial Hall itself, its founder, Mr. Barton,
now Vicar of Trinity Church; Dr., now Bishop, Westcott, for the
faculty of Divinity; Dr. Bailey, for St. John's College and the
Society for the Propagation of the Gospel; Mr. Barlow, Vicar of
Islington, for the Church Missionary Society; and the Christian
scholar, Professor Cowell, for all Orientalists and Anglo-Indians,
spake worthily.
We would continue his work. The hopes, the faith, the truths
which once animated him are still ours. Still, as on the day
when he preached his first sermon from this pulpit, is it true
that if each soul, if each society, if each heathen nation knew
the gift of God, and Who the promised Saviour is, they would for
very thirst's sake ask of Him, and He would indeed give them His
living water. And still it is the task of each true witness of
Christ, and most of all of each ordained minister of His Word
and Sacraments, first to arouse that thirst where it has not yet
been felt, and then to allay it at once and perpetuate it from
the one pure and undefiled spring. And still each true minister
will feel, as Martyn felt, as St. Paul himself felt, 'Who is
sufficient for these things?' The riper he is in his ministry,
the more delicate his touch of human souls, alike in their
strivings and in their inertness; the closer his walk with God
and his wonder at the vastness and the silent secrecy of God's
ways, the more he will say in his heart what Martyn said but a
few days after his feet had ceased to tread our Cambridge
streets. 'Alas! do I think that a schoolboy or a raw academic
should be likely to lead the hearts of men! What a knowledge of
men and acquaintance with Scriptures, what communion with God
and study of my own heart, ought to prepare me for the awful
work of a messenger from God on the business of the soul!'
To these lessons of Martyn's life Dr. Butler added that which the
eighty years since have suggested--the confidence of the soldier who
has heard his Captain's voice, and knows that it was never deceived or
deceiving: _Be of good cheer; I have overcome the world._
In that confidence let the Church Catholic preach Christ to the
hundred and eighty millions of the Mohammedan peoples, more than half
of whom are already the subjects of Christian rulers. Thus shall every
true Christian best honour Henry Martyn.
FOOTNOTES:
[101] In 1816 Charles Simeon thus wrote from King's College to
Thomason, of the _Journal_: 'Truly it has humbled us all in the dust.
Since the Apostolic age I think that nothing has ever exceeded the
wisdom and piety of our departed brother; and I conceive that no book,
except the Bible, will be found to excel this.... David Brainerd is
great, but the degree of his melancholy and the extreme impropriety of
his exertions, so much beyond his strength, put him on a different
footing from our beloved Martyn.'
[102] _Bishop Wilson's Journal Letters_, addressed to his family
during the first nine years of his Indian Episcopate, edited by his
son Daniel Wilson, M.A., Vicar of Islington, London, 1864.
[103] See _Journal_, passim, especially in February, 1806.
[104] _Journal of Mr. Anthony N. Groves, Missionary to and at
Baghdad_, London, 1831.
[105] _The Life of John Wilson, D.D., F.R.S._, London, 1878.
[106] _Memorials of the Hon. Keith-Falconer, M.A., late Lord Almoner's
Professor of Arabic in the University of Cambridge, and Missionary to
the Muhammadans of South Arabia_, by Rev. Robert Sinker, D.D., p. 146
of 1st edition, 1888.
[107] _George Maxwell Gordon, M.A., F.R.G.S., a History of his Life
and Work, 1839-1880_, by the Rev. Arthur Lewis, M.A., London, 1889.
[108] Archdeacon Moule in the _Church Missionary Intelligencer_.
[109] Even of the Soofis the ablest authority writes: 'The remarkable
development, in our own century, which has been given to the story of
the death of Hosein should encourage us to hope that the Divine pathos
of the New Testament will one day soften these hearts still more, and
teach them the secret of which their poets have sung in such ardent
strains. A Sufi has already learnt that Islam cannot satisfy the
longing soul. He is, by profession, tolerant or even sympathetic in
the presence of the Cross. And he believes, like all Moslim, that Isa,
the Messiah of Israel, has the breath of life, and can raise the dead
from the tomb.... To the reflecting mind, however, the lyric effusions
of Hafiz prove that Eastern philosophy is either childlike or
retrograde, and its principles at the mercy of those seas of passion
upon which it has so long been drifting.' _Quarterly Review_, January
1892.
INDEX
Abbas Mirza, 394
Abdallah, 226
Abdool Massee'h, 286, 543
Aberdeen University, 328
Acheen, 228
Aden, 326, 333
Afghanistan, 324, 565
Africa, South, 119, 125
Aga Boozong, 381, 457
-- the Mede, 454
Agra, 217
Aitchison, Sir C., 345
Akbar, 218
Albuquerque, 341
Aldeen, 158, 196, 313
Alexander the Great, 330
Alford, Dean, on Martyn, 447
Algoa Bay, 125
Allahabad, 262
Ambrose, 102
Ameena, Sabat's wife, 270
America, South, 107
American Missions, 463, 568, 569
Amiens, Treaty of, 119
Annie, the orphan, 264
Arabic, 225, 325
-- Bible, 226, 418
Arabs, 333, 336
Ararat, 497
Araxes River, 496, 502
Armenians, 134, 346, 385, 464, 499, 515
-- Bible, 418
Arrah, 261
Artaxerxes Ochus, 409
Asaf-ood-Dowla's tomb, 289
Asiatics, 232
Asiatic Researches, 425
-- Society of Bengal, 425
Associated Clergy, 206
Augustin of Canterbury, 7
Augustine, 2, 33, 49
Azerbaijan, 493
Babington, Mr., 76
Babism, 372, 569
Badger, Rev. G.P., 527
Bahia, 106
Bailey, Canon, 19, 571
Baird, Sir David, 120
Bandel, 197
Bankipore, 201
Bapre, 332
Baptized for the dead, 552, 567
Barlow, Rev., 571
Barlow, Sir George, 141
Basil the Great, 530
Basiliscus, 530
Battle of Blaauwberg, 121
Baxter, 102
Bede, 418, 460
Behistun Rock, 409
Bengal Army, 136
Bengali Bible, 418
Bengalis, the, 148
Bentinck, Lord W., 146
Berhampore, 250, 258
Bettia, 219
Bible Translation, 72, 418
-- Society, British and Foreign, 314, 421, 484
-- Russian, 487
Bihar, 201
Bishop, Mrs., 463, 493
Blaauwberg, Battle, 121
Black Hole, 134
Blair's Sermons, 110
Bobbery Hunt, 332
Bombay, 325
Botany Bay convicts, 101
Bowley, missionary, 431
Brainerd, David, 2, 33, 60, 91, 564
Brazil, 108, 552
Breage, 44, 551
British India Steam Navigation Company, 316
Brown, David, 16, 135, 148, 196, 313, 418
Bruce, Dr. R., 489, 569
Buchanan, Claudius, 16, 69, 135, 243
Buddhism, 134
Bundlekhund, 277
Bunder Abbas, 340
Bunyan, 2
Burke, Edmund, 134
Burmese Bible, 418
Burns, William, 563
Bushire, 339, 348
Busrah, 519
Butler, Dr., 571
Butler's _Analogy_, 28
Buxar, 261
Caesareia, 534
Calcutta, 134, 147, 196
Caldecott, Rev. A., 34
Caldwell, Bishop, 290
Cambridge, 12, 15, 207
Canal, Ganges, 267
Canning, Chaplain, 468, 482
Canterbury, Archbishop of, 75, 566
Cape Colony, 119
Cape Town, 118
Cardew, Dr., 9, 41
Carey, William, 4, 25, 133, 147, 418, 487
Carlyle, Thomas, 4
Carlyon, Dr., 20
Carus, 34
Cawnpore, 261, 266, 308
Cecil, R., 59, 78
Cemeteries, Indian, 210
Chaman, 483
Chamberlain, missionary, 200
Chambers, Sir R., 135
-- W., 135
Chandernagore, 197
Chaplaincies, India, 72
Chaplains, the Five, 16, 150
Chatterton, 40
Chesterfield's Letters, 12
China, 27
Chinese Bible, 418
Chinsurah, 197
Christian Knowledge Society, 136, 226
Christians in India a century ago, 139, 423
Chrysostom, 512, 534
Chunar, 208, 260
Church Missionary Society, 40, 136, 399, 489
Clapham, 65
Clarke, Rev. A.T., 136
Clive, Lord, 12, 134
Cole, Captain S., 131, 145
Colebrooke, H.T., 425
-- T.E., 327
Colgong, 201
College of Fort William, 138, 151, 421
Columba, 460
Confessions of Augustine, 1, 12, 49
Constable's edition of Persian New Testament, 489
Constantinople, 492
Corentin, St., 7
Cork, 96
Cornwall tin, 2
Cornwallis, Lord, 141
Corrè, Señor, 107
Corrie, Bishop, 16, 61, 208, 286, 311, 543
-- Miss, 245
Covenant with the eyes, 76
Cowell, Professor, 372, 571
Cowper, the poet, 2
Craig, Governor, 119
Creighton, 135, 216
Curgenven, Laura, 239
Cury's, St., 7
Curzon, G.N., 358, 553
Cutwa, 200
Cyrillus, 418
Cyrus, 370
Dalhousie, Marquis of, 199
Dante, 358
Dare, Mrs., 237
Darius, Hystaspes, 409
Darwin, 108
Dealtry, Bishop, 16
Demonolators, 134
Diamonds, 342
Dinapore, 201, 258
Dissenters, 168
Doddridge, 17, 214
Dravidian, 134
Dryden, 358
Duff, Alexander, 24, 34, 146, 563
Duncan, Jonathan, 318, 326
Dundas, Sir F., 119
Dwight, H.G.O., missionary, 520
East India Company, 202, 529
East India Company's Charters, 138, 150
Eclectic Society, 59, 79
Edesius, 418
Edmonds, Canon, 417, 420, 490
Educational missions, 201, 216, 274
Edwards, Jerusha, 91
-- Jonathan, 28, 91
Elam, 356, 441
Eliot, J., 418
Ellerton, Mr. and Mrs., 135, 201
Elphinstone, Admiral, 119
-- Mountstuart, 316, 327
Ely Cathedral, 35
English Bible, 418
Erasmus, 418
Erivan, 499
Erskine, Dr. J., 132
Erzroom, 508
Etchmiatzin, 499
Ethiopia, 120
Ethiopic Bible, 418
Eudoxia, 534
Eurasians, 222
Fabricius, 418
Fal Estuary, 24
Falmouth, 83, 88
Farish, Prof., 74, 441
-- of Bombay, 330
Farsakh, 493
Flavel, 76
Fletcher of Madeley, 165
Forsyth, missionary, 197
Fowler, George, 520
Francis, Philip, 201
Franklin's travels, 237
Fraser, Baillie, 483
French, Bishop, 290, 566
Froude, J.A., 44
Frumentius, 418
Fuller, A., 132
Galitzin, Prince, 487
Ganges, the, 199
Ganges Canal, 267
Gardiner, Capt. A., 108
Gaya, 237
George III., 343
German Bible, 418
Ghazipore, 261
Gilchrist, Dr., 72
Gillespie, Gen., 277
Glen, Dr., 489
Glenelg, Lord, 16, 19
Goa, 318, 322
Godolphin, Margaret, 551
Gombroon, 340
Goorkha war, 277
Gordon, G.M., 562, 564
Gothic Bible, 418
Govan, Dr., 302
Graaff Reinet, 125
_Grace Abounding_, Bunyan's, 2
Grant, Charles, 15, 65, 76, 136, 472
-- Sir Robert, 16, 19
Greek, 330
-- Church, 487
Greenwood, Rev. W., 137
Gregory Nazianzen, 534
-- Nyssen, 534
Grenfell, Lydia, 44, 50, 81, 105, 171, 208, 239, 241, 304, 338, 472,
545, 550
-- Diary, 84, 91, 98, 102, 106, 188, 191, 298, 476, 537, 546
-- family, 44
Grotius, 400
Groves, A., 562
Guadagnoli, P., 400
Gulistan Treaty, 345
Gurlyn, 85
Gwennap, 4, 51
Hafiz, 357
Haldane, R. and J., 132
Hall, Robert, 328, 516
Hannington, Bishop, 290
Hanway, Jonas, 237
Hartwig, P., 66
Hasan and Husain, 411, 455
Hastings, Warren, 137, 201
-- Marquis of, 142
Havelock, Sir H., 346
Hawkins, Judge, 432
Heat in India, 261
Heber, Bishop, 288
Hebrew, 426
Helston, 88
Henry, the navigator, 341
Henry Martyn Memorial Hall, 570
Hewett, Gen., 316
Hindus, 224
Hindustani translation, 157, 199, 243, 422, 431
Hitchins, Mrs. T. Martyn, 44, 47, 57
Hooker, 102
Hopkins, Bishop, 25, 29
Horne's _Commentary_, 89
Hospitals, military, 211
Hottentot sepoys, 120
Hough's _Christianity in India_, 144
Hweng T'sang, 202
Hymns referred to, 17, 27, 40, 83, 84, 107, 287, 310, 547, 567
Idol-worship, 163
Imad-ud-din, 415
India, North, 134
-- South, 132
-- Christians in, 139, 423
-- evangelisation, 225
Inquisition, The, 323
Iran plateau, 353
Ireland and invasion, 101
Isaiah, 24, 95
Islam, 133, 174, 202, 326, 536
Ispahan, 465
Jaffir Ali Khan, 355
Jaganath-worship, 142, 168
Jami, 371
Janssens, Governor, 120
Java, 120, 334
Jefferies, Chaplain, 151
Jeffery, H.M., 6, 47, 56
Jerome, 418
Jerusha Edwards, 91
Jews, 363, 377, 387, 459
Joasmi pirates, 333
John, St., 44
Jones, Sir Harford, 344
-- Sir W., 70
Jowett, Prof., 441
-- Rev. W., 40
Judson, 418
Julfa, 464
Kajar Dynasty, 341
Kalinjar, 277
Kandahar, 564
Karass, 488
Kars, 506
Kaye, Sir John, 330
Kaziroon, 353
Keith-Falconer, Ion, 22, 326, 564
Kelland, Prof., 20
Kempthorne, 10, 12, 17
Kerr, Dr., chaplain, 144, 226
Kichener, missionary, 125
Kiernander, 48, 134
King's Chapel, Cambridge, 67
Kingsley, Charles, 44
Kirke White, H., 27, 40
Kirkpatrick, Capt., 136
Komana Pontica, 533
Koran, 324, 398, 487
Kum, 466
Land's End, 2
Lassen, 409
Latin Bible, 418
-- Church on the Bible, 491
Law, William, 30
Lawrence, Honoria, 260
-- Lord, 140, 220
-- Sir Henry, 260
Lee, Prof., 400, 404
Leighton, R., 59, 102, 555
Letters to Lydia Grenfell, 82, 90, 175, 181, 185, 246, 256, 292, 304,
318, 334, 360, 473, 479
Lewis, G., 133
Leyden, Dr., 423
Limerick, Chaplain, 151
Livingstone, David, 121
Lolworth, 35, 74
London Missionary Society, 28, 200
Ludovicus de Dieu, 400
Lull, Raimund, 400
Luther, 418
Lyte, F.T., 547
Macartney, Earl of, 119
Macaulay, Lord, 516
MacInnes, Col., 227
Mackay of Uganda, 290
Mackintosh, Sir J., 318, 328, 516
Macrina, 534
Madras, 130, 143
Maiwand, 565
Malayalim, 327
Malcolm, Sir John, 143, 318, 328, 344
Maldah, 135, 200
Malpas, 24
Maracci, 324
Marand, 496, 523
Marazion, 43, 53, 82
Marriage, 39, 49, 79, 86
-- of missionaries, 48
Marrow men, 132
Marshman, Dr., 157, 197, 314, 418
-- John C., 161, 344
Martin, St., 7
-- Church, 447
MARTYN, HENRY, birth, 2;
family, 6;
parents, 9;
as a boy, 10;
at Cambridge, 12;
father's death, 17;
conversion, 18;
Senior Wrangler, 20;
at Woodbury, 24;
reading, 26;
his rooms, 33;
ordained deacon, 36;
loves Lydia Grenfell, 42;
considers himself engaged to her, 51;
discussions on marriage, 59;
love of music, 65;
appointed East India Company's chaplain, 73;
farewell to England, 101;
his motto, 102;
at Bahia, 107;
opposition to his preaching, 109;
at the Cape, 118;
describes the Battle of Blaauwberg, 121;
with Vanderkemp, 125;
lands at Madras, 130;
first sermon there, 144;
lands at Calcutta, 147;
'Let me burn out for God,' 150;
opposition of chaplains to his preaching, 151;
at Serampore, 158;
Carey's opinion of Martyn, 161;
at work on his Hindustani Testament, 168;
a missionary to the Mohammedans, 174;
renews his suit to Lydia Grenfell, 175;
appointed to Dinapore, 183;
a Suttee, 184;
prayer in the pagoda, 196;
up the Ganges, 199;
hostility of Europeans at first, 204;
in Patna, 205;
native disaffection, 206;
dreams and sickness, 208;
first letter to the associated clergy, 212;
correspondence with Romanist missionaries, 218;
evangelisation of India, 225;
life with Sabat, 226;
controversy with moulvies, 234;
refused by Lydia, 246;
ordered to Cawnpore, 256;
described by Mrs. Sherwood, 258;
anecdotes of Martyn, 264;
his conversation, 274;
preaching to _fakeers_, 281;
his convert Abdool Massee'h and others, 285;
overwork, 289;
correspondence with Lydia, 292;
in the new church, Cawnpore, 309;
return to Calcutta, 313;
voyage to Arabia and Persia, 317;
in Bombay, 325;
in the Persian Gulf, 333;
lands in Persia, 339;
in Bushire, 346;
to Shiraz, 349;
in Shiraz, 360;
controversies with Shiahs, Soofis, and Jews, 375;
with the Moojtahid, 394;
at Persepolis, 410;
the Ramazan, 411;
his place as a Bible translator, 418;
as a philologist, 425;
as a Hebraist, 426;
his Hindustani Bible, 431;
Arabic New Testament, 434;
Persian studies, 445;
Alford on Martyn, 447;
Persian New Testament, 450;
Persian New Testament completed, 460;
to Ispahan, Teheran, and Tabreez, 463;
illness at Tabreez, 474;
last words to Lydia Grenfell, 481;
New Testament
presented to the Shah, 484;
as a translator, 490;
the Pope's condemnation, 491;
towards Constantinople, 494;
with the Armenians
at Etchmiatzin, 499;
at Erzroom, 508;
furiously hurried towards Tokat, 571;
last words in his _Journal_, 573;
burial, 515;
Remembrances of Martyn, 520;
the first grave, 529;
the second grave, 530;
effect of the news of his death, 543;
first memoir by Sargent, 547;
last words of Lydia Grenfell's _Diary_, 551;
Henry Martyn's followers, 553;
memorials of Henry Martyn, 570;
the lessons of his life, 571
Massacre Well, 267
Mathematics in Cambridge, 20
Mather, Dr. R.C., 433
Mawby, Col., 266
McNeill, Sir John, 520
Meer Kasim, 202
Megasthenes, 202
Mekran, 334
Mesnevi, The, 526
Metcalfe, Lord, 143
Methodism, 26
Methodius, 418
Miesrob, 418
Military Asylums, 260
-- Orphan School, Calcutta, 136
Milner, Dean, 235
Milner, Isaac, 16, 74, 441
Minto, Lord, 120, 142, 231, 313, 316, 334, 344
Miracle Play of Hasan and Husain, 411
Mirza Fitrut, 230
-- Ibrahim, 399, 403
-- M. Ruza, 403
-- Sayyid Ali Khan, 360, 488
Missionary call, 26, 572
-- societies, 28, 43, 136, 141
-- council at the Cape proposed, 170
-- preaching, 173, 213
-- and the East India Company, 241
-- life, 279
-- martyrdom, 290, 513
Mohammedan controversy (_see_ 'Islam'), 214, 233, 363, 375, 475
Mohammedans, missions to, 225, 524, 572
Moheecan Bible, 418
Monghyr, 201
Montgomery, Sir R., 140
Moojtahids, 395
Moor, Canon, 438
Moorshidabad, 200
Moravian mission, 119
Morier, James, 356, 391, 482
Moule, Archdeacon, 567
-- Rev. H.C.G., 22, 42
Muir, Sir W., 400
Muscat, 337, 567
Music, Martyn's love of, 65, 207, 265, 296
Mutiny, Indian, 202
-- the White, 202
Mysticism, literature of, 554
Nadir Shah, 341
Nana Dhoondoo Panth, 267
Naoroji, D., 330
Napoleon Bonaparte, 120, 143, 343
Nelson, Lord, 81
Nestorians, 569
Netherlands East India Company, 119
Newton, John, 66, 75, 137
Norman, Sir H., 220
Obeck, 135
Oman, 333
Omar Khayyam, 371
Ooroomia, 483
Orme's _Indostan_, 108
Ormuz Island, 341
Osborne, Lord S.G., 44
Oudh, Nawab of, 289
Ouseley, Sir Gore, 143, 344, 484
Oxford, 11
Pagoda, Henry Martyn's, 158, 313
Paley, Dr., 30
Papendorp Articles, 121
Parasang, 493
Parsees, 330, 340, 371
Parson, Chaplain, 183, 200, 258
Patna, 201
Paul, the Apostle, 60, 381
Peacock, Dean, 20
Pearce, S., 26, 34
Pellew, Sir E., 131, 145
Pelly, Sir Lewis, 411, 455
Penang, 228
Pendennis, 88
Persepolis, 356, 409
Persia, 234, 237, 328, 340, 348, 370, 446
Persian Bible, 418, 445, 462, 484, 489
-- Gulf, 333
-- travelling, 493
Pfander, Dr., 399, 415
Philology, 425
Pietists, 132
_Pilgrim's Progress_, 63, 80, 214
Pinkerton, Rev. R., 488
Pitt, W., 69, 120
Plassey, 134
Poona, 326
Pope Pius VIII., 491
Popham, Sir H., 120
Porter, Sir R.K., 342, 519
Portraits of Henry Martyn, 80, 307
-- of Lydia Grenfell, 244
Portugal in the East, 322, 341
Preaching and missions, 243, 281
Queen-Empress Victoria, 333, 342
Quishlang, 468
Raffles, Sir S., 121
Rajmahal, 200
Ramazan Fast, 411
Ranjeet Singh, 143, 277
Rawlinson, Sir H., 409
Rayner, M., 66
Redruth, 51
Regiment, the 59th, 101
-- the 67th, 220, 312
Regiment, the 53rd, 257
-- the 8th Light Dragoons, 276
Reid, missionary, 125
Reshire, 346
Rich, C.J., 516, 563
Riebeck, Governor, 119
Robber Island, 118
Roberts, Lord, 565
Robinson, Archdeacon, 489
Rodney, Capt., 320
Romanist Christians, 217, 318, 569
Rumsden, Prof., 441
Ruskin, 33
Russia, 415, 345, 482
Rutherford, Samuel, 2
Ryland, Dr., 516
Sabat, 225, 269, 422
Sadi, 371
St. Andrews, 24
St. Hilary church, 55
St. John's College, Cambridge, 13, 33, 570
St. Michael's Mount, 43, 90, 96
Sandys, Major, 54
San Salvador, 106
Sanskrit, 199
Sardhana, 286
Sargent, John, 22, 50, 227, 544
Sati, 184
Schürmann, missionary, 432
Schwartz, 60, 65, 139, 144, 317
Scott, Sir Walter, 423
Scott's _Dekkan_, 108
Scottish Missions, 488, 564
Seatonian Prize, 67
Seleukos Nikator, 202
Serampore, 34, 158, 162, 422
Sermons by Martyn, 55, 67, 78, 109, 151, 549
Serope or Serrafino, 500, 521
Shah Abbas, 340
-- Futteh Ali, 341, 484
-- Nasr-ed-Deen, 489
-- Zeman, 325
Sheheran, 511
Sheikh Othman, 326
-- Saleh, _see_ Abdool Massee'h
Sherley Brothers, 340
Sherwood, Mrs., 257, 283
Shiahs, 373
Shiraz, 355, 448, 565
Shore, _see_ Teignmouth
Simeon, Charles, 15, 27, 34, 42, 109, 190, 544, 553
Sin, Pauline doctrine of, 109
Smith, Dr. Eli, 435, 519
Societies, Missionary, 28, 43, 136, 141
Soldiers in India, 200, 203, 219, 256, 265
Solitude, 462
Soofis, 371, 413, 443, 570
Soonnis, 373
Soudan, 120
Southey, 40
Spiritual Exercises, 51, 92, 117, 126, 209, 557
Stanley, Dean, 411
Stannaries, 3
Staunton, Sir G., 27
Stephen, Sir James, 1, 65
Stevenson, W., 132
Stuart, Bishop E., 566
Suffavian dynasty, 341
Sultania, 468
Sunstroke, 347
Tabreez, 472, 482
Taleb Massee'h, 286
Tauris, 482
Taylor, Dr., 169, 326
Teheran, 356, 466
Teignmouth, Lord, 135, 138, 421
Teutonic Bible, 418
Theologia Germanica, 555
Thomas à Kempis, 53, 420, 555
Thomas, Dr., 135
Thomason, 434, 543
Thompson, M., Chaplain, 144
Thornton, H., 16, 41, 476
Tilsit, Treaty of, 143, 344
Timour, 356
Tin of Cornwall, 2
Tipoo's Library, 151
Tokat, 518
Tranquebar, 130
Translation of Bible, 72, 280, 382, 417
Tregothnan, 24
Trinity Church, Cambridge, 36, 571
-- College, Cambridge, 34, 571
Truro, 3, 5, 24, 41
Tsar Alexander, 343
Turks, 512
Udny, George, 15, 135
Ulfilas, 418
Unwin, Mrs., 66
Vanderkemp, Dr., 29, 123
Van Dyck, Dr., 418, 435
Van Lennep, Dr., 527
Vaughan, Dean, 571
Vellore Mutiny, 422
Venables, Canon, 535
Venn, Henry, 569
Vienna Congress, 121
Wahabees, 202, 333
Wainwright, Commodore, 334
Wall's Lane, Cambridge, 70
Ward, Chaplain, 155
-- missionary, 157, 429
Waring, Scott, 237, 357
Watson, Bishop, 137
Wellesley, Marquess, 135, 343
Wesley, Charles, 4
-- John, 3, 132
Westcott, Bishop, 571
Westergaard, 409
Wilkins, Sir C., 516
White, Kirke, 27, 40, 68
-- Lieut., 138
Whitfield, George, 3, 132
Whytehead, missionary, 570
Wickes, Capt., 186
Wiclif, 418
Wilberforce, Bishop S., 22
-- W., 40, 65, 69, 570
Wilkinson, missionary, 433
Wilson, Bishop D., 201, 553
-- Dr. John, 290, 327, 399, 563
Wolverton, Lord, 44
Wood, Col., 307
Woodbury, 24
Wordsworth, 570
Wrangler, Senior, 19, 71, 264
Xavier, Francis, 174, 218, 318
-- P.H., 399, 416
Xenophon and the Ten Thousand, 502
Xerxes, 409
Young, Col. and Mrs., 241, 313
-- Governor, 119
Yule, Sir Henry, 332
Zambesi, 120
Ziegenbalg, 132
Zoroaster, 371
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Transcriber's Notes:
Insignificant punctuation corrections have been made without note.
Legitimate variant spellings have been retained.
Variations in hyphenation have been retained.
Pg 95. One instance of the word 'to' was removed from the following
sentence, "I disclose those feelings to Him I have no power to to
any earthly friend."
Pg 167. The word 'ong' was changed to 'long'.
Pg 170. The word 'natives' was changed to 'native's'.
Pg 234. The word 'Crhist' was changed to 'Christ'.
Pg 403. A closing quotation mark was added to the end of the following
phrase: "'... he has taken upon himself to write the following
pages.'"
Pg 498. The following sentence does not appear to be correct, "Though
it was near midnight I had a fire lighted to dry my books, took some
coffee and sunk into deep sleep; from which awaking at the earliest
dawn of". This has been retained.
Pg 498. The following sentence does not appear to be correct, "Ararat
was now quite near; at the foot of it is Duwala, six parasangs from
Nakshan, where we arrived at seven in the morning of". This has been
retained.
Pg 500. The word 'delivreance' was changed to 'deliverance'.
Pg 549. The word 'a' was added to the following sentence: "The
remembrance of the event of the day has been rendered useless by my
absence from home a great part of it."
Pg 574. The word 'Bundelkhund' was changed to 'Bundlekhund'.
Pg 579. The index entry for 'Rich, C.J., 517, 563' was changed to
'Rich, C.J., 516, 563'.
Pg 579. The word 'Serafino' was changed to 'Serrarfino'.
Pg 579. The index entry for 'Simeon, Charles, 13, 27, 34, 42, 109,
190, 544, 553' was changed to 'Simeon, Charles, 15, 27, 34, 42, 109,
190, 544, 553'.
Pg 580. The index entry for 'Wolverton, Lord, 46' was changed to
'Wolverton, Lord, 44'.