half of the vast concourse was swept away by this awful scourge."

An account of this mission published some years ago, stated that the whole number baptized since its origin was nearly 5,000, that many hundred children had received a good Christian education in its schools, and that its printing-press had been very useful in furnishing the Scriptures and other relig ious works in the native languages. The Christian community formed originally by this mission is now divided into 2 or 3 religious societies, each under the charge of different missionaries. Some are in connection with the Church of England, and some are in connection with the Lutheran Church.

Among the German and Danish missionaries to whom India is so much indebted, were many men of great ability, zeal, and piety. Ziegenbalg, who commenced the Tranquebar mission, deserves to be had in everlasting remembrance. Grundler was every way a worthy fellow-laborer and successor. The life and labors of Schwartz are well known. The English government in India employed him in important political transactions with the native princes. He was sent on an embassy to Hyder Ali, then in the height of his power. This powerful, haughty, and tyrannical prince, though himself a Mohammedan, had yet so great respect for Schwartz that he gave orders to all his officers to let the "venerable padre Schwartz go wherever he pleased in his army, his encampments, and the country around, when the war was raging with the English, and any European not in the prince's service found there, would have been instantly killed." In the political affairs of Tanjore, Schwartz acted an important part, rendering great services to the Raja, his family, and his subjects; and also to the English, and obtaining the approbation of all parties. The Raja showed his respect for him in various ways. "The funeral of Schwartz was delayed a little beyond the appointed time in consequence of Surfojee Raja wishing to look on him once more before the coffin was closed. Deeply was the prince affected at the sight of his guardian's corpse. He bedewed it with tears, covered it with a cloth of gold, and accompanied it to the grave." The Raja also erected a monument with a suitable inscription upon it, in the church at Tanjore, where Schwartz had so long and so success

fully preached the gospel. The East India Company also showed their estimation of Schwartz's character and services by erecting a marble monument for him, in St. Mary's church, in Madras.

In the latter part of the last century the sources of support from Denmark and Germany gradually failed, and these missions became mostly dependent upon England. Of the original Danish and German missions there are now 7 stations connected with the Leipsic Missionary Society, which has 6 missionaries who have under their care about 3,000 native Christians. The Society for Propagating the Gospel in Foreign Parts, and the Society for Promoting Christian Knowledge (both Societies of the Church of England) assisted the Danish and German missions at different times. And when the original sources of support for these missions failed, the districts where they were, having in the mean time become subject to the English, it was natural these Societies should assume charge of these missions so far as was necessary for their support. So most of the native Christians formerly connected with the Danish and German missions, are now connected with the English Society for Propagating the Gospel in Foreign Parts.

Calcutta was not a place of any political or commercial importance under any native government. So there were no temples or mosques of any peculiar sanctity or antiquity in the city, or in its vicinity. Such a place and the population naturally gathered there, would in some respects be favorable for introducing Christianity. In 1732, some Dutch, Germans, and other foreigners, settled in Calcutta, applied to the missionaries in Tranquebar, to send them one or two missionaries, not only for the benefit of the natives, but also of themselves and their families, as they were destitute of the preaching and ordinances of the Gospel. The missionaries in Tranquebar, unable to spare any of their own number, sent the application to Germany, but no suitable persons inclined to this work could then be found. In 1753, the French under Count de Lally, having taken possession of Cuddalore, the Rev. John Kiernander, who had been a missionary in that place for some years, was compelled to leave, and seeing no prospect of being able to resume his labors, he proceeded to Calcutta. He found Lord Clive, then governor,

and the members of the council cordially disposed to take him under their protection and to patronize his mission. He was also kindly received by the East India Company's chaplains, who obtained large donations and subscriptions for carrying on his missionary operations. He found in Calcutta several native Protestants from the southern provinces of India, and he had soon very considerable congregations in the Fort Church, which the governor and chaplains allowed him to use when it was not required for the religious services of the Europeans. Kiernander was soon joined by a Roman Catholic priest, who, renouncing the errors of his church, became a useful assistant in the mis

sionary work. The congregation increased, and "during the first year he had 15 baptisms, among whom was one learned brahmin." The mission was encouraged and assisted by the European residents far beyond what was expected. Among those who supported it liberally, was Governor Vansittart, who had succeeded Lord Clive in this office.*

Mr. Kiernander's labors appear to have embraced different classes of people, but all equally in need of the Gospel. In 1766, only 8 years from his arrival in Calcutta, his church consisted of 189 communicants, of whom more than half were originally Romanists. Having acquired considerable property by his marriage in Calcutta, he began to erect a church, expecting it would cost about £2,500. But some unexpected difficulties occurred, and it was found when completed, that the cost had exceeded £7,000. This large and unexpected expense greatly embarrassed him, and deranged all his plans. At the dedication of this mission-church, the governor, the members of council, and many other Europeans high in authority were present, thus showing their respect for Mr. Kiernander, and the interest they felt in the cause. In 1767, of 36 converts in that year, 20 were previously Romanists, among whom was one priest, who proved to be a valuable assistant to Mr. K. in his

* Mr. Vansittart was Governor of Bengal for 5 years, when he returned to England. On returning to India, the ship in which he embarked, and all on board were lost; no tidings of them were ever heard after they sailed. Mr. V. was the father of the late Lord Bexley, who was for many years President of the British and Foreign Bible Society.

work. In the course of a few years, many more Romanists joined him, among whom were two more priests. One of these also became a useful fellow-laborer with Mr. K. This mission continued for many years in a prosperous state, and in 1778, the native Christian community embraced many families, and the communicants amounted to 200.

From this time the operations of the mission were less efficient, and its state began to decline. Unfavorable feelings towards all means for the introduction and propagation of Christianity in India, as dangerous to the stability and permanency of the English power in the country, now became more common, and for a while had much influence in Bengal. Mr. K. became too infirm from age to engage in active labors, or to superintend efficiently the operations of his mission. He also became pecuniarily involved, and so was unable to support, as he formerly did, the expenses of the mission.

In this view of the state of the mission, the Society for Promoting Christian Knowledge, which had at different times made some donations for the expenses of the mission, though nothing, so far as I can learn, for Mr. K.'s personal support, sent out the Rev. A. J. Clark, to take charge of it in 1787. Mr. C. was the first English missionary sent to India, and he soon left the missionary work and became one of the chaplains. From this time for several years there was no English missionary in Calcutta, or in any part of Bengal. Several chaplains superintended the mission in Calcutta, administering the ordinances, and superintending and directing the catechists and teachers. Among these chaplains were D. Brown, C. Buchanan, H. Martyn, T. Thomason, D. Corrie, and others, to whom the cause of religion among the European, as well as the native population in India is greatly indebted. Through the labors of these men, the cause of Christianity was sustained among the native population in Calcutta, and communities of native Christians were formed in Agra, Meerut, Cawnpore, Chunar, and other places, so that when the first missionaries of the Church Missionary Society arrived in India, they found that in these places much preparatory work had been done, and good foundations had been already laid for them to build upon. The labors of these good men are the more to be admired, as they were not required

by any regulations of the government, and formed no part of their prescribed duty. And not only were these labors voluntary, and performed without any remuneration, but they required expenses for pundits and books to learn the native languages, and money for the support of catechists, school-teachers, and other operations. In the whole history of the propagation of Christianity in modern times, I know not where we can find more noble examples of Christian effort, liberality, and benevolence, than the names which have been mentioned, and some others like them among the East India Company's chaplains in India.

The first Protestant mission in Bombay was commenced by the American Board of Commissioners for Foreign Missions. In 1812, five missionaries, namely, Messrs. Hall, Judson, Newell, Nott, and Rice proceeded from the United States to Calcutta, with the intention to commence a mission somewhere in the East Indies. The governor-general of India would not allow them to remain in any part of the territory subject to the East India Company, and ordered them to leave the country immediately. In consequence of these peremptory orders they all left Calcutta, and Messrs. Hall and Nott proceeded to the western coast of India. On arriving in Bombay they found that the same peremptory orders from the governor-general had preceded them. Sir Evan Nepean, the governor of Bombay, was personally well disposed to them and to the missionary cause, but said that he did not feel he had any discretionary power to allow them to remain. But various causes delayed their departure, and they at length obtained permission to continue and pursue their missionary work. In 1813, some alterations favoring the introduction of Christianity into India were made in the East India Company's charter, and some other missionary societies soon commenced missions in the presidency of Bombay.

It has appeared proper to give this somewhat extended notice of the early missions in India, in the belief that they are not so well known as is desirable, and to show that modern missionary efforts commenced longer ago, and were prosecuted with more vigor than is generally supposed. The history and operations of the missionary societies, European and American, which are now engaged in propagating Christianity in India, are so well