and was at the hospital at daylight. Waited there a long time wandering up and down the wards in hopes of inducing the men to get up and assemble, but it was in vain. I left three books with them and went away amidst the sneers and titters of the common soldiers. Certainly it is one of the greatest crosses I am called to bear to take pains to make people hear me. It is such a struggle between a sense of propriety and modesty on the one hand, and a sense of duty on the other, that I find nothing equal to it. I could force my way anywhere, in order to introduce a brother minister; but for myself, I act with hesitation and pain.

"Walking out into a village where the boat stopped for the night I found the worshipers of Kali by the sound of their drums and cymbals. Invited by the Brahmins to walk in I entered and asked a few questions about the idol. The Brahmin who spoke bad Hindoostanee disputed with great heat, and his tongue ran faster than I could follow, and the people, about one hundred, shouted applause. I continued my questions and among other things asked if what I had heard of Vishnu and Brahma was true, which he confessed. I forbore to press him with the consequences, which he seemed to feel; and then I told him what was my belief. The man grew quite mild and said it was chula bat (good words), and asked me seriously at last what I thought, 'Was idol worship true or false?' I felt it a matter of thankfulness that I could make known the truth of God though a stammerer and that I had declared it in the presence of the devil. And this also I learnt, that the power of gentleness is irresistible. I never was more astonished than at the change in deportment of this hot-headed Brahmin.... Came to on the eastern bank below a village called Ahgadup. Wherever I walked the women fled at the sight of me. Some men were sitting under the shed dedicated to their goddess; a lamp was burning in her place. A conversation soon began, but there was no one who could speak Hindoostanee. I could only speak by the medium of my Mussulman, Musalchee. They said that they only did as others did, and that if they were wrong then all Bengal was wrong. I felt love for their souls, and longed for utterance to declare unto these poor simple people the holy gospel. I think that when my mouth is opened I shall preach to them day and night.

"October 31. My Moonshee said, 'How can you prove this book (the gospel), to be the word of God?' I took him to walk with me on the shore that we might discuss the matter, and the result of our conversation was that I discovered that the Mussulmen allow the gospel to be in general the command of God, though the words of it are not His as the words of the Koran are, and contend that the actual words of God given to Jesus were burnt by the Jews; that they also admit the New Testament to have been in force till the coming of Mohammed. When I quoted some passages which proved the Christian dispensation to be the final one, he allowed it to be inconsistent with the divinity of the Koran, but said, 'Then those words of the gospel must be false.' The man argued and asked his questions seemingly in earnest, and another new impression was left upon my mind, namely, that these men are not fools and that all ingenuity and clearness of reasoning are not confined to England and Europe. I seem to feel that these descendants of Ham are as dear to God as the haughty sons of Japheth; I feel, too, more at home with the Scriptures than ever; everything I see gives light to, and receives it from, the Scriptures. I seem transported back to the ancient times of the Israelites and the Apostles. My spirit felt composed after the dispute by simply looking to God as one who had engaged to support His own cause; and I saw it to be my part to pursue my way through the wilderness of this world, looking only to that redemption which daily draweth nigh. How should this consideration quell the tumult of anger and impatience when I cannot convince men 'the government is on His shoulders?' Jesus is able to bear the weight of it; therefore we need not be oppressed with care or fear, but a missionary is apt to fancy himself an Atlas.

"November 2. Walking on shore met a large party. I asked if any of them could read. One young man who seemed superior in rank to the rest, said he could, and accordingly read some of the only Nagree tract that I had. I then addressed myself boldly to them and told them of the gospel. When speaking of the inefficacy of the religious practices of the Hindoos I mentioned as an example the repetition of the name of Ram. The young man assented to this and said, 'of what use is it?' As he seemed to be of a pensive turn and said this with marks of disgust, I gave him a Nagree Testament, the first I have given. May God's blessing go along with it and cause the eyes of the multitudes to be opened. The men said they should be glad to receive tracts, so I sent them back a considerable number. The idea of printing the parables in proper order with a short explanation to each, for the purpose of distribution and as school books, suggested itself to me to-night and delighted me prodigiously.... A Mussulman, when he received one of the tracts and found what it was, was greatly alarmed, and after many awkward apologies, returned it, saying that 'a man who had his legs in two different boats, was in danger of sinking between them.'"

Established at Singapore, Mr. Martyn began upon three different lines of work, establishing schools, attaining readiness in Hindoostanee so as to preach the gospel in that language, and translating the Scriptures and religious books. To his great discouragement he was informed by the Pundit that every four miles the language changed, so that a book in the dialect of one district would be unintelligible to the people of another. Being advised to learn Sanscrit, he took up this language with great zeal. The commencement of Mr. Martyn's ministry amongst the Europeans of Singapore was not of such a kind as to either gratify or encourage him. At first he read prayers to the soldiers at the barracks from the drumhead, and as there were no seats provided, was desired to omit the sermon. Afterwards more decent arrangements being made, the families came in; but taking offense at his evangelical plainness, they asked that he should desist from extempore preaching. These European members of his flock were jealous and angry at his constant efforts for the salvation of the heathen natives. They thought it much beneath the dignity of an English chaplain to care for these degraded souls. Some of Mr. Martyn's duties as chaplain were exceedingly onerous. On several occasions he was summoned to distant places involving long and dangerous journeys to perform a marriage ceremony. On these journeys he suffered severely, and they were a great draft upon his very delicate health; always weak and languid, and often alarmingly disordered. Yet through all he continued to labor incessantly. Every Sabbath he held at least four services: at 7 for Europeans; at 2 for Hindoos, about two hundred in attendance; in the afternoon at the hospital; in the evening in his own room for the soldiers. In his household were two natives who assisted in his studies and translations, the Moonshee and the Pundit, with whom he held long disputes and with whom he labored daily, though unsuccessfully, to bring them to faith in Christ. He says, "translating the epistle of St. John with the Moonshee, I asked him what he thought of those passages which so strongly express the doctrines of the Trinity and of the divinity of Christ. He said he never would believe it, because the Koran declared it sinful to say that God had any Son. I told him that he ought to pray that God would teach him what the truth really is. He said he had no occasion on this subject, as the word of God was express. I asked him whether some doubt ought not to arise in his mind whether the Koran is the word of God. He grew angry, and I felt hurt and vexed. I should have done better to have left the words of the chapter with him without saying anything. I went also too