AGRA.
Mr. Corrie and his party reached Agra on the 18th of April 1813.
There he was made acquainted with the death of Mr. Martyn. In a
letter to Mr. Sherer, and with reference to that event, Mr. C.
writes:--
“We arrived here in good health, and found your letter
containing the affecting intelligence of Martyn’s
death:--to us afflictive, to him happy beyond expression.
I thought of writing immediately, but could find nothing
beyond lamentations to express; lamentations for us, not
for him. He was meet for the “inheritance of the saints
in light,”--my master is taken away from me, O for a
double portion of his spirit! The work of printing and
distributing the scriptures, will henceforth go on more
slowly. It is impossible to have so lively an impression of
the importance of supplying the written word, where people
have not intercourse with the spiritually needy. You all
feel for the poor English, because you now and then talk
with them, and have demonstration of their ignorance on
eternal things. Thus those who enter among the heathen have
a demonstration on the subject, which constrains them to
pity them, and to exclaim, ‘O that they had but a Bible!’”
Shortly after his arrival at Agra, Mr. Corrie enquired for, and
obtained a house, every way suitable for the residence of Abdool
Messeeh. The rent was agreed upon, and possession in part given, but
in the meantime Abdool’s circumstances becoming known, the owner of
the house, a Mahomedan, departed from his agreement, and would not
accept Abdool for a tenant. But shortly afterwards a property called
Boottats Kuttra, a court in the middle of the principal street in
Agra, being put up for sale, it was bought by an English gentleman,
who generously gave it for the purposes of the mission. In this place
Abdool Messeeh regularly conducted Divine Service twice on Sundays,
and once, sometimes twice, during the week. He had family worship
also, daily with the Native Christians, who resided in or near the
Kuttra. Some account of these missionary proceedings is given by Mr.
C. in answer to a letter from Mr. Sherer. He writes, on the 8th June
1813:--
“The plan of a Native Free-School I admire greatly; and
have no doubt of its utility and success. I have been
proceeding on that plan ever since I came to the country.
James[85] failed me, and one of the boys, (Simon) through
the wickedness of his parents, is likely to fail me also;
yet I do not despair. Osman is one of the cleverest of any,
in English; Nicholas, most solid; Abdool’s two nephews are
promising, especially the younger, Shumsher Rham. We have
a tribe of younger ones, and a whole host of little sons
of drummers. J. A. is coming, on the first opportunity, to
be my English master for them; which will relieve me much,
both as to time and labour; after two disappointments,
and many attempts, we have at length obtained an old
premise in the city. This is the fourth day we have been
in possession; and a school is already collected there.
The whole city rings with this, to them new doctrine; and
copies of the New Testament are eagerly sought for: not
a tongue moves in opposition; which is a matter both of
surprise, and congratulation. Abdool Messeeh is greatly
called forth; and his heart becomes more and more in the
work, as people come forward. Two or three, indeed many,
have professed their wish to be baptized; but perhaps these
are not the most hopeful, for being most forward. The
subject has now got amongst the English; and they evidently
don’t know what to make of it.... The people in the city
generally speak of the school with great approbation, and
hope it will be made a college. The establishment for the
whole is now, a Molwee 20 Rs.; an Ostad 10 Rs.; a writer 7
Rs.; and a schoolmaster for the little boys 8 Rs.; besides
Durwan 3 Rs.; and about 25 Rs. for the maintenance of
children, &c. &c. So that, I fear, I cannot enlarge much
our present establishment.”
Although it had hitherto been the unchristian policy of the Indian
government either to discountenance all efforts to raise the moral
and religious condition of their subjects, or to leave them to be
altogether dependent for instruction in the great truths of revealed
religion, on the personal zeal and narrow resources of a few private
individuals, yet a better state of things appeared now to be at
hand. The various missionary societies, and the religious portion of
Britain at large, regarded the renewal of the company’s charter to
be a favourable opportunity for pressing upon the attention of the
legislature, the destitute condition of India with respect to the
gospel. This was accordingly done, and the result was, that during
the month of June 1813, the parliament affirmed the necessity for a
Church establishment in India; voted that it was the duty of England
to promote the moral and religious improvement of her subjects
in India; and that facilities ought likewise to be afforded to
persons desirous of going to India for the purpose of accomplishing
those benevolent designs. This favourable change in the policy of
government was of course unknown to Mr. Corrie, when he addressed the
following letter:
TO THE REV. MR. SIMEON.
“Agra, June 23, 1813.
“What will the new charter bring to light in respect
of our ‘project,’ as Mr. Cecil used to speak? The
desirableness of some extension of our present
establishment, is beyond all dispute: the most careless
among us cry shame on the want of attention of our
governors to this point. If we had a sufficient
establishment of proper chaplains, there need be little
further anxiety about evangelizing India: but who are
to supply the places of Brown, Buchanan, Jeffreys, and
Martyn? It seems almost as if Mr. Carey’s prophecy were
coming true, that God would not employ _us_ in the work
of evangelization. Amidst the great attention we hear of,
excited to the distribution of the scriptures, how comes
it, none of our Brethren offer _themselves_ to come and
_distribute_ the word of life? And what are we, who believe
Episcopacy to be the Order of the primitive church, to do
for duly ordained pastors, from among the native converts?
I write thus freely, my honoured father in the gospel, for
now Mr. Brown and Mr. Martyn no longer bring these subjects
before you, and Mr. Thomason, though he is nearer the scene
of action, has really no more to do with the _natives_ than
you have, nor does Mr. Parson give himself to this work.
Mr. Thomason has more to do as Minister of the Old Church,
Secretary, etc. etc. than one man ought to have, and this
situation must always occupy one: and Mr. Parson gives
himself wholly to the British soldiers, among whom he is
eminently useful.
“I am now next on the list of Chaplains to be appointed
to Calcutta, and if I must go, there will then be no
chaplain out of Calcutta, to enter into the affairs of
the Natives. There is no town in India, where a person
may not be usefully employed in missionary work, and for
superintendance, Calcutta is a preferable situation, but
then there must be something to superintend. At present, I
am in some perplexity on this subject. God has been pleased
to make the labours of Abdool-Messeeh very acceptable in
this place in general. I yesterday sent off to Mr. Bates
a copy of his journal from March to this time; there are
eighteen children at his school in the city, and six
candidates for baptism: the whole city, containing a
population of upwards of fifty thousand, is moved, and very
little opposition has appeared; _none_ that deserves to be
called opposition: the Kazee[86] has begun to move against
us. I trust we shall give no occasion for tumult, nor have
I the smallest fear on that head. Martyn’s translation
is admired as a composition, no less than as containing
important truth; could he look from Heaven and see Abdool
Messeeh, with the translated New Testament in his hand,
preaching to the listening throng, and could he know of
Mr. M.’s wish to follow his steps in this work, it would
add fresh delight to his holy soul! Now this prospect of a
rising native church makes one reflect, what is to be done
for them. Could Abdool Messeeh be properly ordained, he
is, in my opinion, for humility, zeal and discretion, most
eminently worthy of the ministry. Fervent and experimental
piety with such matured judgment, I never expected to
meet with in a native of Hindoostan, and such are the
sentiments of Mr. M. and another Christian friend, now
with us, respecting him. But according to my views on the
subject, he cannot with propriety administer the Christian
Sacraments; and my successors would not, perhaps, admit
him to their presence. It seems my duty, to decline all
removal, as far as I may be permitted, and, I trust, I
shall be able to do so, though it would, in many respects,
prove a trial both personal and otherwise. The Armenian
bishops, and the bishops of the Syrians, have occurred to
me, if their ordinations be considered valid.[87] If I had
any suitable helper to whom the work might be committed,
I should perhaps, think it advisable to take the privilege
of furlough, for the recovery of my strength, if it please
God. The great quantity of medicine, I was obliged to take,
reduced me much, and the right side is still very tender.
I trust in this, and all my ways, to acknowledge the Lord,
and doubt not, he will guide me aright. May his kingdom
come more fully in my own heart, that I may do his will in
all things!”
The success which, under the divine blessing, had so signally
marked the labours of Abdool Messeeh at Agra, was not unattended by
correspondent difficulties. The loss of caste and the consequent
destitution which followed the native converts, required to be
alleviated by supplying them with sustenance, until some employment
could be found for them. The schools also, which had been established
under the favourable circumstances, mentioned in the foregoing
letters, were necessarily attended with a certain regular expense.
As, therefore, Mr. Corrie’s resources were altogether inadequate
to meet the stated and increasing demands upon them, he applied to
the Calcutta agents of the Society for Missions to Africa and the
East, to ascertain how far assistance might be looked for from that
Society. He suggested to them, at the same time, that an auxiliary
missionary society might be formed in Calcutta, which might aid
the work he had in hand, by monthly subscriptions. He advised,
moreover, that a few friends of missions should form themselves into
a committee, for the purpose of considering how native converts
could be best employed, and their children be brought up to trades.
The result of this application to Calcutta, was the formation of an
association, and the collecting of subscriptions to the amount of
four hundred pounds, the express objects of which were to enable
Mr. Corrie to “establish and support native schools at Agra and
elsewhere.” Subscriptions from private sources also, were not
wanting. To a friend who took an interest in the Agra mission, Mr.
Corrie writes on the 2nd of Aug. 1813.
“I was far from expecting any separate contribution to the
work here, but do not even wish to refuse it; for sure I am
that of money thus spent, we shall be able to say at last,
‘what I have given away, remains.’”
He then goes on to inform his correspondent, that
“The Sunday (July 25.) before yesterday was the beginning
of our visible edifice. The foundation is, I am persuaded,
laid in Christ. The Hukeem[88] and Abdool’s nephew, are
both not only enlightened in mind, but informed also in
judgment. The former once led a party to fight for Islam,
consequently his conversion has called forth more of the
spite of the enemy than we before have seen. Several have
told Abdool plainly, that under any other government
they would have risen upon him. I observe without saying
anything to any around. Mr. H. talks to every body in the
same strain, and then tells E. the remarks people make.
Why! I know before hand what such people will say.”
The Hukeem mentioned in the preceding extract, was a Mahomedan
from Bhurtpore, and physician to the Rajah’s family. His first
acquaintance with divine truth was through the medium of the
Pentateuch in Arabic, which a Romish priest had lent him some years
before the date of the letter just quoted. Afterwards, meeting with
a copy of the gospels translated into Persian, by Sabat, the Hukeem
became convinced of the truth of Christianity, but made no open
profession of the gospel; until under the instruction of Abdool, he
learned “the way of God more perfectly,” and was baptised by the name
of Talib Messeeh Khan, on the Sunday above-mentioned. His baptism
occasioned so great a sensation among the Mahomedans, that Abdool’s
house in the city was for some days a constant scene of comers
and goers. The disciples of the various Musselman saints came in
bodies (sometimes of upwards of forty) to enquire about the mode of
initiation into the Christian Religion. The eldest nephew of Abdool
was baptised at the same time with the Hukeem.
These promising appearances, however, brought with them correspondent
anxieties, so far as respected Mr. Corrie; for in writing to Mr.
Sherer (Aug. 18, 1813,) he remarks:--
“I never before felt the care attending the winning of
souls as now; and never before so entirely felt my own
perfect insignificance and folly. While all was only
beginning, there was food for vain glory, and no occasion
for suspicion or watchfulness. Now time has been given for
probation, my rest sometimes departs from me lest Satan
should gain an advantage over us.”
Mr. Corrie then goes on to inform Mr. S.:
“The Hukeem I baptized proves a man of superior
understanding. He has begun Hebrew, and if he proceeds
as he has begun, will prove a most valuable corrector
of the Hindoostanee Old Testament, which Mirza Fitrut
has translated from the English. He is not, however, so
obliging in his disposition as Abdool Messeeh. The eldest
nephew of Abdool has been, ever since his baptism, quite
another creature,--lively, devoted, and the servant of all.
He is on your fund, as a Reader; and the Hukeem receives
for himself and family 20 R. till he becomes qualified
for some office in the church. To prove the sincerity of
the Fakeers, I hired forty Bigohs[89] of land, and they
have laboured with readiness for their bread, in clearing,
weeding, watching, &c. This has been a present extra
expense, but I am told the grain will produce a return.
In consequence of the scarcity, multitudes of poor are
very ill off, and a subscription, at the suggestion of Mr.
F. was entered into for their relief. The sum amounts to
15 Rs. a day, and Abdool and I are the Almoners: a more
troublesome and unthankful office I was never engaged
in. Two months, it is thought, will put an end to the
present distress. Three Schools, beside the one at home,
are gaining ground. The supply you mentioned could easily
be appropriated, and when something is determined, I will
send down a statement of items. I refrain at present, lest
I should seem to claim what will come as an offering to
the Lord. I feel it would be an honour to live on bread
and water that all might go in this work and way; but the
claims of justice and family demand attention also.”
Occupations of various kinds now so multiplied upon Mr. Corrie, that
his private Journal was but irregularly kept. The completion of seven
years’ residence in India was, however, too marked an event to pass
unnoticed by him, and he therefore writes:--
“Agra, Sep. 19, 1813. To-morrow will complete to me seven
years in India. Many mercies have attended me, and many
instances of God’s gracious dealings, which ought to be
had in remembrance, to His praise, and my own comfort and
encouragement. The death of Mr. Brown, and afterwards of
Mr. Martyn, deprived me of two pillars on whom I leaned
partly for so long a time: and to this hour I feel my
earthly masters to be taken away from me. There is now
none on earth, to whom I look for guidance as to what I
should do in my ministry. For a time this discouraged
me; but the Lord mercifully made my way plain, and his
work here is going on with seeming success. For this work
Abdool Messeeh was raised up, and qualified, and sent of
God. He is eminently humble, teachable, persevering, and
zealous. Two were baptized from the heathen on July 25:
and eight more, with three of their children, on August
25. There are now many catechumens, and upwards of ninety
children in school, at three places. Keeping the journal
of Abdool’s labours, has interrupted my private journal;
though, after all, they are quite distinct. In general,
my mind has been too much occupied in the outward work. I
have lived too little in the habit of ejaculatory prayer;
and contented myself with very little of spirituality
of mind; so that if success had depended on me, it must
utterly have failed. But the spiritual temple grows up ‘not
by might, or by power,’ but by the Spirit of the Lord. Oh
may he carry on his work within, and enable me to grow up
into Christ in all things. I have engaged too largely
in expences, considering the natural claims upon me. The
schools and native christians stand me in not less than
300 Rs. monthly; while building &c. is likely to involve
me in debt. The heart of Mr. B. was, indeed, mercifully
disposed to give _Kuttra_; and help is promised from other
quarters, and I doubt not but the Lord will provide, since,
I think, I seek not my own vain glory, but His worthy
praise and honour. For some days past, I have experienced
a sensible return of the liver complaint. What this may
be the forerunner of, I know not. It would be a painful
trial to cease from labour now, though that may be needful
to try my humility, whilst, Oh what may it prove to my
European flock! Who shall speak to them, or make known the
way of salvation? Lord! direct me in this matter. Enable
me to give myself to meditation and prayer: and grant me
to know and do thy will.... Praised be thy name, who hast
kept me in my purpose respecting coming to India. The love
of souls, more than of wealth, or earthly honour, I trust,
still, through grace, predominates; and may grace reign in
my soul, through righteousness, unto eternal life, through
Jesus Christ.”
It was soon after the date of the preceding extract, that
intelligence reached Agra from England, that it was intended to
publish a memoir of Mr. Martyn; and Mr. Corrie in consequence,
addressed the following letter
TO THE REV. J. SARGENT.
“Agra, Nov. 1. 1813.
“I have very lately learned through Mr. Thomason that
you have undertaken to draw up a life of the Rev. H.
Martyn. It will be of use for you to know that when he
left Cawnpore in 1810 to seek change of air, I was with
him, and persuaded him to leave in my hands a number of
memorandums he was about to destroy. They were sealed
up, but on his death, being opened, they prove to be
Journals of the exercises of his mind from January 1803,
to 1807, inclusive. They seem to me no less worthy of
publication than the Journal of Mr. Brainerd, if more
books of that kind should be judged necessary. Since the
beginning of 1807, Mr. M. favoured me with almost a weekly
letter, in which his various employments and engagements
for the furtherance of the gospel in this country, are
detailed with occasional very interesting remarks.
This correspondence ceased on my being ordered by our
commander-in-chief to assist Mr. M. in the duties of the
station of Cawnpore, when I took up my abode with him from
June till his departure, October 1st. Other letters passed
between us after that time, and it is my intention to
send you copies of all the above correspondence, together
with his private Memorandums. The latter, with copies of
Martyn’s letters from Feb. to July 1807, were sent off
this day to Mr. Thomason in Calcutta, to be forwarded to
England by the first opportunity, and the copies of the
remaining letters shall follow as soon as may be. Of course
I have omitted to copy what seems purely personal: yet
much remains which you will perhaps judge unnecessary for
publication, and will exercise your own judgment on that
head. All the extracts seem to me, however, to cast light
on the progress of missionary work in this land, and may
perhaps be thought interesting to those who take a concern
in Indian affairs. These extracts give so full a view of
Mr. M’s character that nothing remains for me to add. Only
I may say, a more perfect character I never met with, nor
expect to see again on earth. During the four years we
were fellow-labourers in this country, I had no less than
six opportunities of enjoying his company; the last time
for four months together, and under the same roof all
the time; and each opportunity only increased my love and
veneration for him.
“I conclude the above intelligence will plead my excuse for
writing to you without previous introduction, and I was
anxious it should reach you through the nearest channel.
Your brother in Calcutta has told me several times of your
welfare; and during beloved Martyn’s life I used to hear
of you sometimes. Your person, whilst a student at King’s
College, was well known to me, and your character admired,
though I had not steadiness of principle sufficient at that
time to imitate you; and consequently had no pretensions to
an acquaintance with you, though I often greatly desired
it. To that ‘Father in Israel,’ Mr. Simeon, I owe all my
comfort on earth and all my hopes respecting eternity: for
through his instrumentality the seeds of grace, I trust,
were, during my residence at Cambridge, especially during
the latter part of my stay, implanted in my heart, and have
influenced, though alas! unsteadily, my after days.
“From this far country you will however desire other
tidings, if any. The discussions in Parliament respecting
the religious part of the Company’s charter, give me
much pain, as both friends and opposers evidently view
the subject imperfectly. The opposers know full well, or
might know, that if every servant of the Company in India
were a clergyman, so long as we go on as heretofore, it
would not excite an enquiry scarcely from any native;
he would conclude it was the English _caste_, and there
his reflections would end. On the other hand, it seems
premature to connect the conversion of the natives with
an ecclesiastical establishment, for unless our Bishops
should be men, not only of learning and sobriety, but of
zeal, they will never hold out against the discouragements
a residence in this country presents. Indeed, in this work,
a man must engage with the spirit of those words--“Though
the fig-tree should not blossom;” &c. It is not that the
evangelization of India is a hopeless project, or that to
attempt it is attended with political danger; for the
story General Kyd produced in the House of Commons, to
shew the danger of interfering with the natives, is both
erroneously stated and ridiculously applied. The idea of
grave ministers of religion going out to shoot monkeys,
would not have been entertained in any other connexion
but as supplying an objection to Missions. But the young
men were not destroyed by the natives; the elephant on
which they rode took fright at the clamour of lamentation
and displeasure raised by the people on the monkey being
killed, and plunged into a deep place of the river Jumna,
when the Howdah on which they sat getting loose from the
elephant’s back, the young men were drowned. General
Kyd would perhaps say, he had seen Chaplains in India
shooting monkeys, and he should at the same time have
the candor to state, that none of that description made
themselves obnoxious to the natives by their religion, and
consequently there is nothing to fear from an establishment
of that kind. The work of evangelization is however,
going on; the instruction of the natives already bearing
the Christian name, opens a way for wide and lasting
benefit. Ever since my arrival and short acquaintance
with this country, it has appeared that natives will be
the great means of converting their brethren. Mr. Martyn
has done what no native could do, and what had not been
done before,--left an idiomatical and faithful translation
of the New Testament in the Hindoostanee language. This
language is known pretty generally by those tribes also
who do not use it in their usual conversation. This city
is near the Mahratta states, and the resort of people from
all parts of India, who all understand the tenor of this
translation, as has been abundantly proved.”
As illustrative of the importance which Mr. Corrie attached to the
having many schools, it may be mentioned, that about the time
the foregoing letter was written, he had it in contemplation to
obtain leave of absence from Agra, with the view to visit different
stations, and to establish schools wherever it might be practicable.
With reference to such a plan, he writes
TO MR. SHERER.
“I have had it in mind to ask leave of Government, to go
to different stations to institute schools for the Native
christian children. All that would be required would be,
private unlimited leave of absence, with directions to
report or not, as they might think proper. Sir George N.
would, I think, make no objection, if the noble Earl did
not; and if he were put into possession of the real state
of things, I think he would rather encourage. It would be
a peculiar glory on his government to take measures for
bettering the state of the Native christian subjects, as
well as of the other classes of natives; and sure I am
that the way in which I propose to proceed, would excite
no jealousy among the natives, but rather call forth their
esteem for our national character.”
At this time, too, the accounts Mr. C. received of Abdool’s
proceedings at Meerut, (where the latter was on a visit), were of the
most encouraging kind. He was gratified, also, by the intelligence
that Mr. Vetch was at work at Delhi, among the Armenian and
Portuguese Christians there. The opposition to missionary labours at
Agra, had moreover, for the present ceased, whilst the schools were
prospering as much as could reasonably be expected. As however, any
changes among the chaplains would, in all probability, occasion Mr.
C.’s removal from Agra, it became an object of great solicitude to
him that so promising a state of things should not retrograde, for
want of adequate superintendence and pecuniary support; and he, in
consequence, addressed the following communication to the Secretary
of the Church Missionary Society, in England:--
“Agra, E. I. Dec. 31. 1813.
“You are made acquainted through the Rev. Mr. Thomason,
with the labours of Abdool Messeeh, who is engaged as a
Catechist for the Society for Missions to Africa and the
East; and of the success attending them. Since our arrival
at this place in March last, forty-one adults, and fourteen
children of theirs, have been baptized into the faith of
Christ, and all continue to walk in the truth. The prospect
of increasing numbers is very encouraging, and as several
of the converts are men of learning and of some influence,
there seems ground to hope that lasting benefit is intended
by our Almighty and most merciful Father to this place.
“The want of useful books in their own language will,
however, render the Native converts for a long time in need
of European intelligence and firmness. Though the grace of
the gospel be sufficient for their individual salvation,
yet they are not sufficiently acquainted with the history
of mankind, and especially of the Church of Christ, to
enable them to calculate on the probable consequences of
any particular mode of conduct: nor can they for some time
reap the benefits to be derived from the experience of
those who have gone before them in the good way.
“I feel, therefore, anxious to call the attention of the
Society of which you are Secretary, to this part of the
world; and to beg, that, if practicable, a Missionary may
be sent over to take charge of this infant church. The
place of worship and the premises now occupied, should
with pleasure be made over in perpetuity for the use of
the Mission; and I think I may affirm, that the friends
of religion in this country would find sufficient support
for the person whom you may send, without his continuing
burthensome to the Society.
“Among the reasons why a Missionary should be sent to this
country, in preference to any other, I would beg leave
respectfully to suggest two; viz. the teeming population
of India, and the protection of equitable laws, which put
it in the power of a Missionary to do more good with less
personal inconvenience here than in any other heathen
country.
“The objections raised at home to the evangelization of
India, on the score of political danger, are founded in
entire misrepresentation of the subject. It seems not to
have occurred to either friends or foes of the measure,
that there are none among the natives who have the means,
whatever might be their will, of resisting the British
Government. Almost all the ancient reigning families are
reduced to a state of dependence: nor at any time, did
ever the zeal of the Hindoos lead them to any formidable
opposition even to the intolerant and avowedly proselyting
Mahomedans: so that neither do past experience nor
present probabilities oppose any difficulty in the way of
publishing the gospel in India.
“Besides, it might well be expected that reflecting men
should discriminate between a senseless attack upon images,
processions, &c. and the simple inoffensive statement of
Divine truth. The former might well be expected to rouse
every bad passion of the human mind; the latter will
always command respect if not obedience, whilst the same
Divine truth assures us his word shall not return void.
Our method is to state the plain truths of the gospel with
little or no reference to any other system called religion.
By pointing out the Scripture doctrines of man’s fall,
through the transgression of Adam, and his recovery by the
Lord Jesus Christ, which appeals to matters of obvious and
general experience, usually such a sensation is produced as
leads some one or other to examine what foundation he rests
upon; and the result is always, that there is salvation in
none but in God incarnate!
“Permit me also respectfully to solicit the attention of
your Society to the subject of providing ministers from
among the Native converts: for it seems out of the question
ever to expect a sufficient number of regularly-ordained
ministers from England. The Liturgy of our church
translated, has been of singular benefit in this place: and
every circumstance in the case of a church newly gathered
from among the heathen, demonstrates that the order of
our church is that of the primitive Christian churches.
Whatever may be said in favour of the liberty of people
to choose their own ministers, or in favour of extempore
prayer, in a more advanced state of Christian education
and experience, does not apply in our circumstances: and
it follows of course, that a person who should be the
means of planting the gospel in any city or place, remains
the superintendent and umpire in all cases requiring
arrangement. Under this persuasion it would be painful
either to leave a native congregation without a pastor,
or to usurp authority. I would humbly, however, request
advice and help on this head. Abdool Messeeh seems, for
heavenly-mindedness, discretions and zeal, to be worthy
of the ministry: and we are endeavouring to qualify some
promising young Christians in this place for the ministry,
by instructing them in the learned languages of this
country, and in Hebrew: to which we propose adding the
study of Greek, and thus we hope they may one day be found
worthy of Episcopal ordination.
“The Rev. Mr. Thomason will forward this: and I trust
no apology is necessary for endeavouring to draw the
attention of the Society, of which you are Secretary, to
this quarter. The opinion of one who resides on the spot,
and whose personal safety, attachments and interests
are much more involved in the subject than any retired
Indian, may perhaps be considered worthy of attention,
however insignificant the writer may be. I may be also
allowed to express anxiety, that the church to which I
belong may take a conspicuous part in the progressive work
of evangelization now going on in this country; since
she possesses facilities above all other Societies, and
her ordinances are best calculated, in my opinion, to
ensure edification, and that the work should not fail in
after-generations.”
Early in January 1814, Mr. Corrie left Agra on a visit to Delhi;
and was there met by some natives from Meerut, who were desirous of
baptism. One of these was a Moonshee, in the service of Dr. R., and
who, from conversation with Abdool Messeeh, and the reading of the
translated Scriptures, had been convinced that ‘Jesus is the Son of
God.’ Another was a Molwee, a native of Rampoor, who had, in like
manner, been led to expect salvation only through Christ. A third was
an aged Birajee, who possessed great influence among the natives, but
whose faith in the Hindoo and Mahomedan systems had been completely
shaken by the deistical writings of Cuber, a satirical poet, who
lived at Benares. This Birajee had made many enquiries respecting the
Christian religion, and once thought of joining the Romish sect,
but was deterred from doing so by finding that they used images in
their worship. He had ultimately been brought to a knowledge of “the
truth as it is in Jesus,” by the perusal of the New Testament, a
copy of which, in the Nagree, he had lately obtained. For the sake,
therefore, of these and other natives, Mr. Corrie determined on a
visit to Meerut. There he had the satisfaction to find a congregation
of from twenty to thirty Christians, under the direction of Mr.
Bowley,[90] assisted by the Hukeem from Agra; and after due enquiry
and examination, he baptized the Rampoor Molwee and the Birajee,
on Sunday, January 30. On the following day Mr. C. baptized also a
native woman, and returned to Agra early in February.
It may here be mentioned, that the success with which it pleased
God to mark the labours of Mr. Corrie and his friends at Agra, made
that city a place toward which those, not unnaturally, looked for
assistance, who were anxious for the spread of the gospel among the
tribes of Northern India. Mr. C. was therefore, frequently requested
to supply, from among the converts at Agra, scripture-readers, to
be employed at other stations. In answer to an application of that
nature, he writes--
TO CAPTAIN PEEVOR.
“Feb. 3. 1814.
“I have been thinking who I could send you as a reader; but
really fear that none of those at present with me, are fit
for the appointment. It requires some time to make them
acquainted with the Scriptures; and some time for them to
lay aside the old ways of thinking, in which they have been
brought up: so that only one, like yourself, who would bear
with them, rather than expect them to bend in all things
to you, could be intrusted with the care of a very recent
convert. Abdool Messeeh’s nephew is, next to his uncle, the
most deeply humbled of the new converts; and him his uncle
does not wish to part with, at present. I will, however,
when we reach home, write to you further on the subject;
for you must know we left Agra on the 10th of January, and
have been at Delhi and Meerut.”
Yet the quick succession in which first one native and then another
had been added to the church at Agra and elsewhere, was so unusual
a phenomenon in India, that some of the friends of missions seem to
have been apprehensive, lest converts should have been admitted to
baptism, before the sincerity of their faith and repentance had been
sufficiently tested. On that point, therefore, Mr. Corrie writes in
answer
TO THE REV. MR. THOMASON.
“Many kind and cordial thanks for your cautions respecting
baptism. I have in no instance administered [that
sacrament] but where there seemed experience, as well
as knowledge, of the grace of God. Even the youths seem
convinced of sin, and aware of the necessity of avoiding
it. But the further we advance, the more arduous does my
post become. Nothing has occurred to make me doubt the
sincerity of any of the baptized,--but others have tried to
deceive. I wish all the converts could remain with me; but
it is no sin in them that they cannot live without food;
and I cannot maintain them all.”
Mr. Corrie then adds, on the subject of scripture readers:--
“The Hukeem discovers great reluctance to leave, but at the
request of S. for a native Christian, he goes on Thursday
next, and Abdool Messeeh goes with him on a visit. He will
be in as good hands as here: his son is likely to prove
a treasure. He is quite familiar with the Arabic of the
Koran, is very quick of comprehension, needs seldom to have
a lesson repeated, and is devoted to study. His frame of
body is but weakly; and thus devotedness to learning is
accompanied (as is generally the case) with less appearance
of zeal for others. How few, like Martyn, live only that
they may impart knowledge! This youth appears a sincere
convert. He and two others are, henceforth, to have a
lesson daily in Hebrew. In two months he has learned to
construe the English New Testament; and purposes acquiring
also the rudiments of Greek.”
The following extracts from letters written about this time, afford
additional evidence of that caution and godly wisdom, by which Mr.
Corrie’s missionary labours were directed:--
TO J. W. SHERER, ESQ.
“Agra, March 4, 1814.
“I have little to write to you about, except what is
connected with the affairs of our Church here. The number
of converts and present inquirers on all hands, renders
attention to our concerns necessary that ‘the work should
not fail.’ I do not write down the tenth part of the
interesting particulars that come to our ears from Delhi,
Meerut, and the Mahratta country: all which, though, if
considered in respect of individuals, comprehends but a
very insignificant part of the population, yet shews, I
think, that “the report is gone forth,” and enquiry begins
to be made. Labourers also, are, I trust, springing up,
qualified for the work of instruction.... The Rampoor
Molwee seems very disinterested; and is by far the most
clever man we have yet had. The Moonshee, who accompanied
him, is not very superior, but appears sincerely disposed
to impart what he knows; and expresses a wish to go into
the lately-acquired territory, towards the Seiks, where his
family resides. At Delhi, the king’s sons, it is said, have
got a copy of the gospels. Praised be God, nothing actually
wrong has yet appeared in any of the converts, though
it may be supposed that I am sometimes tired with their
complaints and requests.”
TO CAPTAIN PEEVOR.
“Agra, March 20, 1814.
“I have by no means been forgetful of your wishes
respecting a reader, but have not yet been able to
determine anything for you. The success attending the word
is very gratifying and encouraging; but it requires time
to acquire information sufficient to become a teacher of
others; so that I hesitate even to wish the new converts
to leave this [place]: and for another reason also, [viz.]
lest through temptation or unwatchfulness, anything amiss
should appear in them; when you know how the enemy would
triumph. ‘There are your converts!’ would be the cry. ‘So
would we have it!’ But be assured, it is as much my wish as
it can be your’s, to send the light of the gospel to you as
fast as possible.
“I do not know that our plan of schooling is by any means
the most advantageous. It is simply this:--Before nine
o’clock, the children learn by heart, catechism or grammar,
in the way of question and answer. After that Persian; and
after mid-day, English. This school consists of Christian
children.... The natives are so irregular in their habits,
and so entirely negligent of time, at the same time so
ignorant of the advantages of regularity, and improvement
of time, that they fly off if too much troubled on the
subject. In this work I am often reminded of that passage,
‘Ye have need of patience, that having done the will of
God, ye may receive the promises.’ May we be followers
of them, who, through faith and _patience_, inherit
the promises! Faith we acknowledge [to be] a heavenly
principle, but often look for patience in ourselves; which,
alas, is no more of ourselves than faith.”
Within a short time of the date of this letter to Captain Peevor, the
fall of two of the baptized from “their stedfastness,” occasioned Mr.
Corrie some distress, although his knowledge of the native character
had prepared him, as has been seen, to expect that offences would
sooner or later come. As regarded his own experience, however, all
outward trials and perplexities only seem to have led him to depend
more simply on the divine aid. Thus on the 10th of April 1814,
(Easter-day) Mr. C. writes:--
“To-day I have completed my 37th year. An eventful year
the last has been, from the spiritual enlargement of the
Church, both among white and black. Many trials, too,
have sprung up from the same cause; and often I am at
my wits’ end. I find all creatures, in themselves, but
miserable comforters; and I have, at times, a deep, deep
feeling of the disorder and misery introduced by sin; of
the strange perverseness and blindness of my own nature in
particular, and of human nature in general. My own folly
and perverseness appears, in the preference of outward
labour and bodily exercise to spiritual obedience, and
mental discipline. Yet, at times, I have stronger views
than I ever had before, of the excellence of the Divine
nature, and the blessedness of knowing, and being with God.
I trust my heart is not weary of this work, though often
groaning in it. God has raised pecuniary help, but the
responsibility attached to it makes me sometimes wish to
decline it. Mr. B. is coming to help in this work, which I
should rejoice in: and the Molwee, from Rampoor, promises
to be a ‘burning and a shining light.’ My dear wife grows
in union of heart and labour with me; and, on the whole, I
have nothing to regret but my own hardness of heart, whilst
I would set up an ‘Ebenezer’ to my covenant God! Amen.”
It was at this time that Mr. Corrie, at the suggestion of Mr.
Thomason, addressed a letter to the committee of the Church
Missionary Society in Calcutta, on the subject of missionary
schoolmasters. In that communication he observed:--
“Agra, April 6, 1814.
“The circumstance lately come to our knowledge respecting
the provisions in the Honourable Company’s new charter,
for affording religious instruction to our fellow subjects
in this country, leads me to submit the following
considerations to your notice, to be forwarded [to
England,] if you approve, for the consideration of the
Church Missionary Society.
“The state of those descendants of Europeans, and others
professing Christianity, at the different European
stations, has always appeared to me worthy of attention,
both as it respects themselves, and as a medium through
which the natives in general might be approached, with
the greatest success. There are many persons of the above
description at Berhampore, Monghyr, Bagulpore, Patna,
Dinapore, Buxar, Benares, Chunar, Allahabad, Cawnpore,
Agra, Delhi, Meerut, and other inferior stations.
“At each of these places, a schoolmaster might be placed
with great advantage. His ostensible, and indeed first
duty, should be to educate Christian children, and to
conduct public worship for native christians. The Divine
blessing would, doubtless, attend the education of these
children; and some of them would be led to choose the work
of instruction; and would go forth among the natives, with
tenfold advantage over any European missionary. As these
people are in general very poor, the schoolmaster must
be supplied with a maintenance, and, together with the
christian children, should give instruction in English
to as many children as he could attend to. The Native
christian children might learn the principles of religion
in Hindoostanee; and be farther instructed in the language
of the country, by means of native instructors, under the
superintendance of the European master; whilst the latter
would instruct them in English, and thus open to them the
stores of European learning. Many of the natives would
rejoice in an opportunity of having their children taught
English, _gratis_; and the necessary intercourse with a
schoolmaster, for this purpose, tends greatly to remove
prejudice, and to prepare the mind for the reception
of Divine truth. At each of the above stations, a way
appears to be prepared for the propagation of the gospel;
and a soil made ready, as it were, to receive the seed of
christian instruction, the fruits of which would spread
through the land.
“The modes of instruction used by our Church are, also,
exactly suited to the state of the people professing
christianity at these places; and they are usually as
anxious for the prayer-book, (translated) as for the New
Testament. If our Society could but supply labourers for
this field, doubtless, on a proper representation of the
subject, government would readily permit them to proceed
hither.
“Their Christian subjects have a claim upon government for
such permission, to say the least: and in this way, part
of their subjects would become attached [to them] no less
from duty, than from interest. The professedly Christian
part of the natives, are as little attached to us as any
other; a sincere lover of his country cannot but wish that
this portion of the population, at least, should be brought
to feel common interest with us. Our civil Institutions
have furnished much new information to the natives, on the
subject of moral right and wrong; and from the increase of
respectability, of late years, in the Honourable Company’s
servants, as well as from the growth of real piety among
them, much religious knowledge is gone abroad; add to this,
also, the considerable distribution of translations of the
Scriptures, in various languages, of late years. From all
this, an attentive observer cannot but conclude, that as
the subject of civil liberty becomes better understood by
the natives, more political danger is to be apprehended
from this quarter; unless it be counteracted by those
motives to contentment, and obedience to the “powers
that be,” which the gospel alone supplies, than from any
temperate attempts at evangelization. Of these attempts,
the plan of schoolmasters, such as our society could
approve at the different stations, as above suggested,
seems to me the least objectionable, and to imply no cause
of irritation whatever in the natives. Whilst there is
every ground, from reason and Scripture, to expect that the
blessing of God would attend endeavours of this kind.”
As, also, the government of Lord Moira then professed to have in
contemplation some scheme for the education of the natives of
India at large, Mr. Corrie thought it his duty to write to Sir
George Nugent, to request that the Native christians might not be
overlooked. With reference to that important matter he observes in a
letter
TO J. W. SHERER, ESQ.
“April 21, 1814.
“I fear lest the school-plan proposed [by government]
should swallow up all the funds government can spare, in
mere literary objects, and the gospel be left still to
depend on the charity of God’s people. There is nothing in
Arabic or Sanscrit, as at present studied in India, that
can enlarge the mind or prepare it for the gospel: so that
if Christians also are not to be educated, we shall be just
where we were.”
But whilst Mr. Corrie was thus busily occupied with plans for the
extension and perpetuating of divine truth, his health had again
begun to decline; for in writing to his brother-in-law, he concludes
some observations on the state of religion at Agra, with the
remarks:--
“The care of these things tends greatly to increase the
inflammation in my side, which is as bad as ever it was at
Cawnpore, though I trust it will, as hitherto, give way to
medicine.”
In this expectation, however, Mr. C. was disappointed. His illness
so increased upon him, that early in July 1814, a voyage to sea was
decided upon, as the only means likely to prolong his life. In the
letters which Mr. C. wrote to his friends about this time, he speaks
of himself as being greatly tried at the thought of having “to leave
a variety of hopeful prospects and persons, without knowing how they
would terminate;” and in his Journal observes:--
“July 31, 1814. Having been recommended by the medical
men to go to England for the recovery of my health,
application has been made for leave [to do so.] My mind is,
in consequence, much occupied by the subject. Sometimes it
is suggested that I am weary of the work, and wish to run
away from the difficulties which the various tempers, and
wants of the people impose upon me. But certain it is that
my frame is so shattered that these difficulties agitate me
more than can be conceived, and so as to prevent my gaining
strength. On the other hand, I think the horror I feel at
the sea-voyage, with the expence and trouble attending it,
would prevent my undertaking it from mere self-pleasing
motives. I feel, at the same time, so little ability to
benefit the cause of missions at home, that I see no good,
in that view, likely to arise from the journey. Only a wish
to recover strength to serve God in newness of life, I
think, is uppermost, though many base and foolish thoughts
intrude themselves.”
Before, however, taking his departure from Agra, Mr. Corrie
administered the Lord’s Supper to fifty-nine native communicants, and
on the next day (Aug. 18th.) he committed the congregation to the
care of Mr. Bowley and Abdool Messeeh, “amid many tears on the part
of the new converts, and much sorrow on his own.” Respecting that
season of interest and solemnity, Mr. C. writes:--
“The will of the Lord is to be acknowledged in my
departure, no less than in my arrival at this station.
During the preceding sixteen months, seventy-one natives
have received baptism, of whom about fifty are adults;
about half of them Mahomedans, and the other half Hindoos.
Of these, one has been expelled, six have apostatized,
four are gone to their friends, and are, we hope, holding
fast their profession; and others are occupying different
stations, as readers and Catechists: several catechumens
remain to be further proved. I would remark, that exactly
in opposition to the popular opinion among Europeans in
India, the more learned converts, and those who had been
Fakeers, caused us the most anxiety and trouble. In this,
as in other respects, the Lord’s ways are not as man’s
ways; and his gospel will make its way in this country, as
usual, first among the poor and least regarded of mankind.”
It remains only to remark, that as the preceding pages, in connection
with the published Journal of Abdool Messeeh, make it appear, that
the moral results of Mr. Corrie’s short residence at Agra were
neither few nor unimportant; so, it is believed, that the following
observations addressed by him, soon after leaving Agra, to a friend
desirous of information respecting the natives of India, will shew,
that his labours had not been prompted by a blind or indiscriminating
zeal, but were regulated by the enlightened convictions, and feeling
heart, of a Christian philosopher.
“The population of India consists of Mahomedans and
Hindoos; though the majority of them are Hindoos. The
common people of both classes, are much alike in habits,
and superstitions. There is little that is social in the
general religious worship of either Mahomedans, or Hindoos;
except at certain festivals, when they resort in crowds to
the place of assembly; and their respective processions are
celebrated in much the same noisy and unmeaning manner.
“In different parts of the country there are Durgahs, or
tombs of eminent Mahomedans deceased; which are endowed
with lands, for the support of persons to read the Koran
at them. This is supposed to have a happy effect on the
state of the deceased. At these places, an anniversary
is generally observed, which is attended as a fair, by
the people, no less than to make offerings at the shrine.
There are certain idol temples, also, by making pilgrimages
to which, Hindoos think they benefit deceased ancestors,
and forward their own future happiness. At these tombs
and temples, the priests entertain disciples, who are
instructed in their respective creeds.
“Except at such places, the generality of Mahomedans
observe the times of daily prayer according to their
inclination, wherever they happen to be. In large Mahomedan
towns, indeed, a few assemble at the Mosques on Fridays: at
Agra, the number, (except on festivals,) was usually six.
The Hindoos, also, make their offerings at the idol-temple,
at the time most convenient to themselves. So that there is
no general appearance of religious observances among them,
except at the festivals; when the whole country wears
the appearance of a mountebank-show. On these occasions,
a portion of time is given to hear the history of the
prophet, or god, connected with the occasion; and rich
individuals unite to pay a pundit, or learned Hindoo, who
reads to them, usually in the evening, portions of their
books, in a chaunting tone of voice, and explains sentence
by sentence, to the audience, as he goes on. By such means
the Mahomedans, especially the higher classes of them, are
acquainted with the principal names in the Old and New
Testaments, and with some particulars of their history;
with the exceedingly gross intermixtures which are to be
found in the Koran. The Hindoo books, also, contain some
stories derived from the books of Moses, or from ancient
tradition, mixed with much fable. These facts, on which all
agree, serve as points on which a Christian may engage them
in conversation, and from which by rational deduction, he
may prove them in error; whilst the Holy Ghost alone can
convert them to the acknowledgment of the truth.
“The general habits of both Mahomedans and Hindoos greatly
assimilate. They alike bathe their bodies, under the
idea of rendering themselves more holy in the sight of
the Deity; they alike observe the distinction of caste,
and avoid eating with certain classes of men; they alike
revere Fakeers, or religious mendicants; they alike pay
adoration to the rising or setting sun, the new moon, and
to recently-lighted lamps; and they alike implore, in their
prayers, the intercession of deceased persons, reputed
holy; and observe times and seasons, accounted lucky or
unlucky. They all believe in ghosts and apparitions, and
the active agency of evil spirits. To guard against their
influence, they wear charms: and depend on the aid of
some particular patron god or saint. The more religious
enrol themselves as the disciples of some renowned holy
man: and in sickness or under any calamity, or with a view
to obtain some desired object, they multiply charms, or
increase their offerings, at the tomb or temple: make
vows, or offer in sacrifice a goat or a fowl, sometimes
a buffalo: and on the day the Mahomedans commemorate
Abraham’s offering up his son, a camel is sacrificed,
the flesh of which is eagerly sought after as holy meat.
Hence the arguments used by Abdool Messeeh, respecting
the necessity of inward purity. The insufficiency of any
mediator, but one that is Divine: the doctrine of the
atonement by the sacrifice of Immanuel: the happiness of
having an Almighty friend, patron, and protector; and
being under the teaching and guidance of the Holy and good
Spirit; were equally applicable to Hindoos and Mahomedans;
and his instructions proved equally attractive to both
descriptions of people.... The difficulties in the way of
improving every class of native Indians, are greater than
any one can suppose who has not been acquainted with them.
They are not, however, of a nature to demand great bodily
exertion or much severe privation. They arise from causes
which require a common measure of understanding; and an
intimate acquaintance with human nature, as described in
holy Scripture.
“Persons whose intercourse with the natives relates merely
to temporal concerns, can have little idea of their
peculiar habits and prejudices. It is thus that I account
for the very incorrect reports respecting the religious
state of the natives of India, and which have been
published in England by some who resided years among them.
I have even known men of real piety, whose situations led
them to much intercourse with the natives, for mercantile
and other temporal purposes, express it as their opinion
that nothing less than a miraculous interposition could
convert them to Christianity. I account for this from
the circumstance, that they find such a disposition to
chicanery and imposition, in the natives, as requires the
exercise of a degree of authority and even of severity,
in men dealing with them, which is unknown in England....
From having lived always under an absolute, military
despotism, the natives of India, beside that natural
propensity to selfishness, which in them is uncontrolled,
are cautious how they offend their superiors; and such
they consider Europeans of almost every rank. They must
have had much proof of the forbearance and gentleness of a
white man, before they will ask questions on any subject,
further than he appears disposed to answer; and they will
be cautious how they answer to his questions, lest they
should unintentionally offend.... This servile spirit does
not give place entirely, even on conversion. It renders
much patience and tenderness necessary in dealing with
new converts, no less than with the unconverted. They
have very little idea of an option being allowed them
in things indifferent; and will often appear hesitating
and indecisive, when their only fear is offending their
superiors. So that the impossibility of benefitting, or
improving the moral state of the different classes of
[native] Christians, is asserted by many of the British,
equally with the impossibility of the conversion of the
Heathen.”
[85] The youth of European descent so often mentioned in
Mr. Corrie’s correspondence. He accepted a clerkship
of some kind in the Company’s service, in preference
to becoming a missionary.
[86] Native judge.
[87] In a letter addressed about this time to the
correspondents in Calcutta of the Society for
Missions to Africa and the East, Mr. C. recommends
them ‘to advise with the society, as to the
ordination of native ministers, without which,’
he adds, ‘the Sacraments cannot be regularly
administered, nor any permanency looked for in this
work.’
[88] A native physician.
[89] The Bigoh or Bigga is less than an English acre.
[90] Who afterwards became so well known as a devoted and
eminently useful Missionary Clergyman.