dant cause for giving utterance to the following affectionate ejaculation of the Psalmist, "Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men!" II. In the work of providence God is manifesting his glory in the view of his intelligent creatures to a greater extent than in the work of creation. In the work of creation, which comprehends every thing that has been made, he displays merely those attributes of his Godhead which may be denominated natural. But, in the work of providence, which extends to all time and to all worlds, he is employing not only the natural, but also some of the moral perfections which belong to him. Hence there is a very harmonious and beautiful co-operation of what is physical with what is ethical in the accomplishment of the mighty and the magnificent scheme which the Almighty is carrying on, for showing forth the glory of his own character, and for promoting the general good of his accountable creatures. Were we able to see this wonderful plan, throughout the whole of its extent, in length, and in breadth, as it will ultimately be unfolded to an intelligent universe, it is not to be doubted that we would be led to regard it, in all its details, as worthy of Him who is possessed of every divine and possible perfection. As we are now situated, we are placed in circumstances exceedingly unfavourable for forming a correct judgment of it, because we are able to contemplate it only in a very small locality, and during a very short period of time. Moreover, being involved, to a considerable extent, in that mental darkness which sin has produced, it is impossible for us, in many instances, to understand the true character of events which are brought to pass in our world. From these causes, circumstances are often to be found in our history, in which the Almighty seems to be treating us with unmerited severity, when contrasted at least, with the experience of many around us; whereas, if we could see these circumstances clearly in the light of eternity, we would discover them to be instances of the greatest benevolence. What, then, we regard as dark dispensations of divine Providence, to which we feel great difficulty in submitting ourselves with faith, and patience, and resignation, there are good grounds for thinking that, when we take up our abode in the heavenly world, we shall distinctly behold to be bright manifestations of grace, and mercy, and love, on the part of our heavenly Father. The certainty of such a result should lead us, on all occasions, to cherish a feeling of perfect confidence in the proceedings of the Lord our God, such as was possessed by the prophet, in the anticipation of the greatest temporal destitution, when he says, "Although the fig-tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: yet I will rejoice in the Lord, I will joy in the God of my salvation." III. Whether the work of redemption be considered as one of the grand details in the scheme of Divine Providence, or as a mighty undertaking, to which both creation and providence are rendered subservient, it is undoubtedly the chief of all the means employed by Jehovah, for making himself known, in all the extent of his glorious character, to his intelligent creatures, both in time and in eternity. In this amazing work, embracing events which can never cease to engage the attention, and to exercise the faculties of the most exalted intelligences, the Almighty seems to have brought all his attributes into operation, those of them even whose simultaneous movements appeared to be incompatible with each other; for mercy and truth are met together; righteousness and peace have kissed each other." The very contracted limits allowed us, prevent us from pursuing this most interesting theme further at present than to remark, in conclusion, that as this work illustrates all the perfections in the Godhead, it will continue to be the principal medium through which angels and men will contemplate the divine glories; and it will furnish them with abundance of materials for their songs of praise to the Three-One God, through all eternity. A MISSIONARY HYMN. I. HARK, what mean those lamentations, Rolling sadly through the sky; 'Tis the cry of heathen nations, "Come and help us, or we die." Hear the heathens sad complaining, Christians, hear their dying cry; And, the love of Christ constraining, Join to help them ere they die. II. Yes, we trust the day is breaking, Perish, Lord, at thy command Lord, dismiss us with thy blessing, Fill each breast with consolation, Up to Thee our voices raise; When we reach that blissful station, Then we'll give Thee nobler praise. ARRANGEMENT OF PSALM CXIX. BY THE REV. ANDREW A. BONAR, Assistant Minister of Collace, Perthshire. CHRISTIANS often feel, in reading this Psalm, as they would have done in surveying the vessels of the temple. Every vessel, whether of gold or silver, testified of a revealed God, whose grace had chosen to be thus worshipped by men. But they could not have distinctly said, what peculiar shade of truth was represented by this vessel, and what of that other. Perhaps, in these circumstances, the manner in which the vessels of the Lord's house were arranged, would have led to a better understanding of the whole; the arrangement of those that seemed in themselves entirely similar being the very means whereby some new instruction was to be given to the worshippers. And so, then, it may be with our Psalm. Many of the verses are almost repetitions; and yet we hope to show, that their position gives them a peculiar meaning, and yields distinct instruction. The general object of the Psalm is to show us a soul which keeps its singleness of aim, unmoved by changes in itself, and in the outward world; that aim being to walk with God, as revealed to Israel. This glorious object occupies its whole energies; a redeeming God furnishes endless sufficiency for every feeling and affection. The soul unvaryingly looks to God as revealed to Israel, and to the "face and beauty of the Lord," seen in the tabernacle. For this is the true and full meaning of "judgments," testimonies," statutes." As we find, Deut. iv. 45, "testimonies" used immediately after mentioning the ordinance of the cities of refuge; and "statutes, judgments, and laws," in Lev. xxvi. 46, as well as "commandments," xxvii. 34, in reference to the whole code of types and ceremonies. It is not to God revealed from Sinai, but to God revealed in Zion that he looks. 66 66 The Psalm, then, in the first five parts, shows us God's revealed ways, and teaches us to enter on them. From part sixth to ninth it shows us one persevering therein, notwithstanding trials and assaults from within and from without. From part ninth to fifteenth, we are led to see how the soul's adherence to God is confirmed and strengthened by these very difficulties. From sixteenth to twenty-first, the guilt of a world that resists these ways is often brought before us, and the sight of it deepens the believer's feelings both in praise and prayer. Then part twenty-second sums all up in earnest prayer. But each separate part has a distinct progression in it. Indeed, the idea of a pilgrim travelling through Baca to Zion, (ver. 19,) and exhibiting the changes of the way, seems to us the very idea that gives at once unity and variety to the whole Psalm. Part I. ALEph. The traveller to Zion, leaving his father's house and kindred, looks at the journey before him. He sees its extent and difficulties; but chiefly notices the bright halo of glory and bliss that compasses every traveller who has taken that path. "Blessed are the undefiled in the way," &c. They walk on with decided purpose, and unwavering, "with their whole heart;" and they "do no iniquity," being born of God. Thus the traveller, standing as yet at the door of his father's house, perhaps like Abraham when the first sound of the voice reached him, "Get thee out of thy country," contemplates the holy and happy walk of those before him, and is moved to seek the same blessedness. "O that my ways were directed to keep thy statutes," ver, 6. The shining light of Christians is intended to draw others to Jesus; and so this sight not only moves the desire, but immediately awakens deep searching of heart, ver. 6, 7, until the strong resolution is declared, "I will keep thy statutes." The traveller decidedly enters on the way, looking up at the same time to his God and Saviour. He runs the race set before him, looking unto Jesus; for as he goes onward he prays, "O forsake me not utterly." So that, like Gideon, he goes in "this his might," in his God as his strength. Part II. BETH. He has really entered on the road to Zion, and is now walking circumspectly. Therefore he asks, "Wherewith shall a young man cleanse his way?" and answers for himself, by opening the Word of God to read its precepts, "by taking heed thereto according to thy word." His whole heart seeks God, and he stores up God's truth in his thoughts, that he may not fall or turn aside, ver. 10, 11. He walks forward, pondering the truth in his heart, and praying also for divine teaching. "Blessed art thou, O Lord; teach me thy statutes," ver. 12: appealing to our High Priest in glory, that he would," according to his riches in glory," com municate a little to him. We see him revolving God's ways, and declaring his satisfaction in them to God, ver. 13. "With my lips I have declared," or recounted, as ver. 26, and more exactly still, Ps. lxxi. 15, "all the judgments of thy mouth." His soul acquiesces in the purpose and plan of God toward him a sinner, and in his manifested grace: they are his song. Hence his soul rises to a yet higher strain, ver. 14: “I have rejoiced in the way of thy testimonies, as in all riches;" while led by thee through the ways of redemption, I have rejoiced at each view as if I had seen mines of wealth discovered, and these all my own; therefore I cannot turn away, ver. 15, 16. The peace and joy that there is in believing, makes self-denial easy: it makes it as easy and pleasant, as John's walk with the angel through the streets of New Jerusalem. Part III. GIMEL. As the traveller proceeds, he expects, and he seeks, more and more discoveries. Knowing that the rule of the kingdom of God is, "To him that hath, to him shall be given," he prays, ver. 17, "Deal bountifully with thy servant, that I may live and keep thy word." Just as our prayer must be every day; since we are justified in Christ, and so are "thy servants," therefore we ask power to serve; our justification being the ground and source of our holiness. He goes onward, praying to see farther, and get a wider and wider view of God: he prays for fair skies, and the bright face of a reconciled God. He seems to utter, ver. 19, as he passes through the country, and observes one scene quickly gone, and another rising to view. At ver. 21, he meets with men on the way, who follow not the Lord, "the proud," or self-righteous, as the word often signifies in the Book of Psalms. These scorn him, and men in power speak against him; but he meditates afresh on God's glorious way, revealed to Israel, and thus he goes on rejoicing. He is like the Ethiopian eunuch on the road to Gaza. Part IV. DALETH. He now appears to be weary. At this turn of the road he is heavy and languid. But we see him betaking himself to the true remedy. He does not continue to pore over his barren soul, as dry and barren as the arid sand around him; but he looks out of himself to the glorious object of faith. He gives one look into his soul, to see its desolate state, and then instantly fixes on that word which conveys water of life to the sinner. It is always " according to thy word," or with some such reference to what the Lord has said, that his soul seeks. This was really the same exercise of soul as a believer has now, when he in dark seas looks out for the Sun of Righteousness, under a deep sense of guilt exposing his conscience to the full glory of the Redeemer's work. When he says, ver. 26, "I have declared my ways," he evidently means, "I have gone over them, and spread them out before thee." He is acting as we are commanded to do, 1 John i. 8, "If we confess our sin." In ver. 29-32, he expresses his resolute determination to take no other way of peace; will expect light only while looking to God's testimonies. With his eye directed to the brazen serpent, he earnestly entreats, that the cure of his wounds may be sent. And ver. 32 seems to give us his feelings, as he begins to be relieved, and move happily onward; "I will run the way," &c. Part V. HE. " His heaviness is in a great measure gone: he is more calm, meditative, and prayerful. With the Book of God in his hand, and his eyes directed to heaven, he prays, Teach me, O Lord, the way of thy statutes; Give me understanding;' "Make me to go in the path of thy commandments;"" Incline my heart," &c. But some alluring worldly scene meets his view, and tempts his soul: he hears the voluptuous music of the groves of Ashtaroth, and his eye turns to gaze on their pomp and splendour. But he seeks strength to overcome, Turn away mine eyes from beholding vanity;' and, in order to effect this, "quicken thou me in thy way." He seeks a fresh sense of God's saving dealings with man, in order to be able to resist sin; for "faith is the victory that overcometh the world." Part VI. VAU. These trials within having passed, he meets with difficulties from without. But his recent warfare with corruption, and victory over it, have taught him how to repel all outward enemies. Accordingly, he girds himself for defence against these enemies without, by asking from God a sweet experience of his pardoning mercy: "Let thy mercies come also unto me, even thy salvation, according to thy word; so shall I have wherewith to answer him that reproacheth me." A believer, while tasting" peace and joy in believing," is altogether like the scattered strangers to whom Peter wrote, I Pet. i. 6, 8; and in such a season, when God's sweet mercies thus "come to him," he feels able to stand against the whole world. If Atheists meet them, and laugh them to scorn, and tell them there is no such thing as they dream of, in all the world; they can reply, as Hopeful did, "What! no Mount Zion! Did we not see, from the Delectable Mountains, the gate of the city?" And then, with the assurance of one who has inward evidence of the reality, he will move on with free and happy step, "I will walk at liberty," ver. 45. Princes and kings may meet him on the way, and pass him by in contempt, still he is stedfast. Nay, ver. 48, he grows stronger and stronger; for see now, "he lifts up his hands to God's commandments," that is, he swears to adhere to them. Part VII. ZAIN. " And now for a season opposition is removed, and trial is over. Yet the watchful traveller to Zion is never off his guard. He uses the interval of repose to pray for more grace; and, ver. 51, 52, he calls to mind former trials for present improvement. In ver. 53 we see that his whole soul abhors every way that leads from God his Saviour; yea, he has got such insight into sin, that he is struck with horror-" a tempest of horror," as the word signifies at the thought of their evil ways. That night he sleeps in perfect peace, stayed upon his God; and during its watches, God's statutes are his songs. This peace and joy is the frequent recompence of faithfulness under trials: See Acts xiii. 52. It is like the angels that ministered to Christ after the temptation. It is as the martyrs have experienced under their fiery trials, when they tell us, (as James Renwick does,) “Oh! let none fear a suffering lot! Ene. mies think themselves satisfied that we are put to wander in mosses and upon mountains; but even amidst the storms of these last two nights, I cannot express what sweet times I have had, when I had no covering but the dark curtains of night. Indeed, I am much obliged to my enemies; they have covered me many a table in the wilderness." The pilgrim, in our Psalm, feels the same: "This I had, because I kept thy precepts," ver. 56. The Greek version evidently understood it thus; for their rendering leads us to this sense, "Such a night as this I had, because I kept thy precepts." Part VIII. HETH. The traveller awaked next morning, and, ver. 57, lets us hear his first breathing, "O Lord, my portion, I said, (yesterday,) that I would keep thy words; I entreated thy favour with my whole heart; O now renew thy mercy to me." He draws anew from grace; he does not trust to past experience, nor yet does he count on any store of grace in himself. He is "strong in the grace that is in Christ Jesus: he draws out of the fountain fresh water of life for the days he gathers new manna. We then see him in ver. 59, 60, in renewed strength and vigour. And he is soon called to make use of his strength. The bands of the wicked again meet him, and by them he is robbed of his earthly goods. But all this does not affect his inward peace and joy: his treasure is in heaven. He even rejoices at the dispensation; he gives thanks at a review of God's "righteous judgments;" and, "being let go, he went to his own company," Acts iv. 23. The sympathy of God's people refreshes his spirit, ver. 63. And when he thinks of God's patient long-suffering towards a world thus full of sin, and persecuting his people, be is led to read on its surface, and to read in all its history, the lesson of Jehovah's mercy. His plan of redemption is going on in the earth; and this is the grand key to every event. And, viewed in this light, the history of the earth is one marvellous record of grace; toward Him who, as he died upon it, is at last to fill it every thing done on its surface tending in some way with his presence, and sum up all things in himself. "The earth, O Lord, is full of thy mercy." Part IX. TETH. It is after affliction is past that its " ousness" are best seen. fruits of righte Hence, it is now that the pilgrim can best take a full and comprehensive view; and on the review he says, "Thou hast dealt well with thy servant," ver. 65. "Thou art good, and doest good," ver. 68. So that now no allurements shall seduce him to the path of the wicked; and afflictions on his own path shall be hailed as blessings. He knows, that affliction, ver. 71, is meant to teach him God's statutes; and this is to him "better than thousands of gold or silver,” ver. 72. Part X. JOD. Here is another interval of quiet. He has leisure to meditate and pray; and the road is smooth, nor is there any rough blast to annoy. He, therefore, is intently fixed on God. We have, in this part, a continuous prayer for sanctification; and this to be effected by the Word: "Sanctify them by thy truth; thy word is truth." He asks this for many reasons. He urges it on the ground that God has made him; O then will he not bestow as much pains in sanctifying him, that he may be "his workmanship, created in Christ Jesus unto good works?" Eph. ii. 10. He urges it, because it would rejoice and benefit God's people, ver. 74; and as being the expressed object of his dispensations, (ver. 75,) both common and afflictive. He specially asks discoveries of God's mercy and grace: "Merciful kindness, and tender mercy," ver. 76, 77. Thereby meaning, God's rich display of these attributes in the salvation of man. He knows, that to grow in grace, he 66 must grow in the knowledge of the Lord Jesus Christ. The soul of a saint is nourished by deeper and deeper feeling of free grace. This leads the thoughts to the despisers of free grace, ver. 78, the proud;" see ver. 21; and then, by contrast, to God's saints. And thus he seeks to have "the spirit of a sound mind." All this part reminds us of Christian and Hopeful, when "they came to a delicate plain called Ease, where they went with much content. But that plain was but narrow, so they were quickly got over it." Part XI. CAPH. The pleasantness of the last scene is all gone; and yet it breathed ardent prayer for more of God's presence, and more of grace. That prayer was heard, and here is the very answer, no doubt, though sent in an unexpected way. To make us grow in grace, and in an experimental knowledge of salvation, God uses to cast his people into many sad trials; and often allows corruptions to stir, that thus they may see their need, and learn the value of that all-sufficient grace, "I asked the Lord that I might grow As almost drove me to despair. I hoped that in some favoured hour The hidden evils of my heart: Yea more, with his own hand he seemed "These inward trials I employ From self and pride to set thee free, NEWTON. After such It is exactly so in this part of our Psalm. a season of deep-breathed prayer, we are surprised to hear groanings at the sight of corruption. He no more feels the happy ease of one breathing the fresh air, and enjoying its fragrance and health: he is "like a bottle in the smoke; like the contracted leathern skins of a smoky tent. And from ver. 84 to 87, enemies are spoken of as lively and strong. But it is most instructive to observe, that, in the midst of this darkness, he directs his soul to God's "loving-kindness," ver. 88; that is, he seeks out God's manifestation of love to sinners, as shown to Israel in his doings and in his covenant. Exactly as a believer now must, in such seasons, look, without delay or hesitation, to the only quarter whence light can arise, namely, to the cross of Immanuel, where alone sinners can read, "God is love." (To be continued in our next.) MISSIONARIES IN ABYSSINIA. THE missionaries in Abyssinia have been expelled by the government of that country. They have been devoted men, and probably indications of an impression on the people have caused this decree of expulsion. These were missionaries from the Church Missionary Society, sent out in 1830. This country has been little known to Europeans, none having penetrated its interior since the days of Bruce, the traveller, till these heralds of the Cross found their way into its cities. The native church is corrupt and superstitious beyond measure, and the priests bigoted and ignorant. Their system is really a compound of Judaism, Heathenism, and Christianity. | Circumcision, and other ceremonies of the law of Moses, prevail; and among other saints' days they have one consecrated to Pilate and his wife! The country is continually distracted by civil broils; rapacity, falsehood, and dishonesty, characterise the people; and The missionaries for some years polygamy is allowed. past, have been distributing portions of the Scriptures in their language: and one encouraging symptom is, the general desire to receive the Word of God, and the reverence shown to it. One man gave two oxen for two gospels. Another was sent by his father and brother a journey of five days, to Gondar, to get a New Testament; and on getting it, cried aloud with tears, Now, I have obtained that which will show me the way to heaven." A native convert is at present qualifying himself to act as a missionary to his countrymen. 66 BIOGRAPHICAL SKETCH. THE LATE REV. DR MARSHMAN, BAPTIST MISSIONARY AT SERAMPORE, INDIA." THE Rev. Dr Marshman was born of bumble parentage in the village of Westbury Leigh, in Wiltshire, on the 20th of April 1768, where the cottage in which he first drew breath may yet be seen. Of his family little is known, except that they traced their descent from an officer in the army of Cromwell; one of that band who, at the Restoration, relinquished for conscience' sake all views of worldly aggrandisement, and retired into the country to support themselves by their own industry. His father, a man of strong mind, undaunted intrepedity, and inflexible integrity, passed the early part of his life at sea; and was engaged in the Hind sloop of war, commanded by Captain Bond, at the capture of Quebec, the action in which the gallant Wolff fell; but shortly after he returned to England, determined to settle among the humble and honest manufacturers of his native country, and taking up his residence in Westbury Leigh, he married, and turned his attention to the weaving trade. Hence he was subsequently unable to afford his son any education, beyond what his native village supplied, except in his own Christian principles; and he lived to see the principles he had instilled ripen into the most enlarged and active benevolence. Dr Marshman from a very early age exhibited so extraordinary a thirst for knowledge, as to convince his family and friends that he was destined for something higher than the loom. At the age of eight, he first began a course of desultory reading; snatching every moment from labour and play to devote to his books. He has assured the writer of this memorial, that between the age of ten and eighteen, he had devoured the contents of more than five hundred volumes. Thus at an early period he was enabled to lay in a vast store of knowledge, which, improved by subsequent study, made his conversation so rich and instructive. After reading through all the volumes which so humble a village could furnish, he extended his researches to a greater distance, and often travelled a dozen miles out and home to bor row a book. Having no one to direct his pursuits, he read promiscuously whatever fell in his way, with the utmost avidity. But it was to biography, and more particularly to history, that the bent of his mind was directed. So much so indeed, that when his parents, on the death of an elder brother, endeavoured to direct his thoughts to the joys of heaven, he declared that he felt no disinclination to contemplate them, provided there was room to believe that the reading of history would not be incompatible with the pursuits of that blessed region! Among the early incidents of his life. it was long remembered in his native village, that a neighbouring clergyman passing with a friend through Westbury, while he was playing at marbles, put his reading and memory to the test, by a long series of From the "Friend of India." questions upon the more ancient history of England, | and declared his astonishment at the correct replies which he received to every inquiry. At the age of twelve, the clergyman of his own parish meeting him one day with a book in his pocket, too large for it to conceal, asked him several questions, and among the rest, the names of the kings of Israel from the beginning to the Babylonish captivity, and being struck with the accuracy of his replies, desired him to call at his house in future for any book he might wish to read. On his reaching the house, the clergyman begged he would tell him whom he thought the best preacher; the dissenting minister of the town or himself? With the certainty, on the one hand, that the first named excelled, and the fear, on the other, of losing the promised treat, he hesitated for a moment; but determining not to purchase even this at the expense of truth, he begged to be allowed to refer him to the answer of Melville, who when asked by Queen Elizabeth whether she or his Royal Mistress of Scotland excelled in beauty, replied that each was handsomest in her own kingdom, and desired him to accept that as his answer. At the age of fifteen his father sent him up to London to Mr Cator, the bookseller in the Strand, in the hope that suine path would open for his obtaining a livelihood in a sphere more congenial with his tastes than a weaver's cottage. Here he was employed on errands; but, at every interval of leisure, availed himself of the new facilities he enjoyed for reading. When sent out with parcels be too frequently spent half his time in perusing the books with which he was charged, instead of taking them to their destination. His master declared that he could make nothing of him, and that he never would succeed as a bookseller. His life in the shop was not of the most agreeable description; and it was embittered by the prospect of being condemned to a life of such nintellectual drudgery. On one occasion having been sent to the Duke of Grafton with three folio volumes of Clarendon's History, and several other books, he was overcome with fatigue and despondency at the tasks to which he was subjected, and walking into Westminster Hall laid down his load and began to weep. But the bitterness of his feelings soon passed off; the associations of the place, with which his reading had made him familiar, crowded into his mind, and appeared to fill him with new energy; and he determined, as he has uften told us, in however humble a situation he might be placed, to continue storing his mind with knowledge, till the fitting opportunity should come round for his emancipation. He returned to the country between the age of sixteen and seventeen, and resumed his manual occupations, still continuing to indulge his irrepressible thirst for reading. He now turned his attention to divinity, and made himself familiar with the works of all the most celebrated divines, without distinction of sect; and those who have enjoyed the advantage of conversing with him on religious topics, cannot have failed to appreciate the industry which had given him so vast a store of knowledge. To these pursuits he added the study of Latin. The strength of ninad displayed in these intellectual pursuits by one who was obliged to look for his daily bread to the labour of his own hands, will appear, on reflection, to form, perhaps, the most remarkable trait in his character. At the age of twenty-three he married the grand-daughter of the Rev. Mr Clarke, the Baptist minister at Frome; and this change in his circumstances rendered him doubly anxious for a different sphere of life. At length the long expected opportunity turned up. The post of master in a school supported by the Church in Broadmead, in the city of Bristol, became vacant. His friends urged him to apply for it. He came up to Bristol, underwent an examination before the committee of management, and was unanimously accepted. The salary was small-forty pounds a year; but it brought him into a new circle, where his energies and talent might have play. He removed to that city at the age of twenty-five, and obtained permission to devote the time not occupied in this school to one of his own. This seminary was soon crowded with pupils, it rose rapidly in public estimation, and placed him at once in circumstances of independence. Among his scholars was the late lamented and amiable Mr Rich, the resident at Bagdad, whose work on Babylon has given him so just a celebrity. But the chief advantage of his position at Bristol was the introduction afforded him to Dr Ryland, the president of the Baptist Academy. He entered as a student in that seminary, and devoted every moment which he could spare from his avocations to study under so able a master. He applied diligently to the Greek and Hebrew languages; and subsequently added to them Arabic and Syriac, in which his attainments, though not profound, were greatly above mediocrity. In this congenial course of improvement he passed six of the happiest years of his life. By the advice of Dr Ryland he prepared himself for the ministry, for which his great theological reading had well fitted him, and there was every prospect of his becoming an ornament to the denomination, in his native land, with which he was associated. But a nobler field of exertion was now opened before him; for which, in the economy of Providence, this previous training appears evidently to have been intended to prepare him. Dr Carey, who had been employed for six years in India, in the new and untried field of Missionary labours, while his future colleague was completing his studies at Bristol, had requested the Baptist Missionary Society, of which Dr Ryland was one of the founders, to send more labourers into the vineyard. Dr Ryland proposed the subject to his pupil, and found that it was not altogether new to him, as the perusal of the periodical accounts of the mission had begun to kindle in his mind an anxiety for India. He was accepted by the Society, then in its infancy, as a Missionary, and embarked with Mr Grant, one of his own pupils, Mr Ward, and Mr Brunsdon, in the Criterion, an American vessel. They arrived in the river in October, and intending to proceed to Mudnabatty to join Dr Carey, were advised to take up their abode temporarily at Serampore, where they landed on the 13th October 1799. It was about this time that the fear of an invasion of India by the French predominated in the councils of India; several French emissaries in the guise of priests having been detected about the country. In announcing the arrival of Dr Marshman and his associates, the printer of one of the Calcutta papers, who had never heard of the existence of a Baptist denomination, set forth, that four Papist Missionaries had arrived in a foreign ship, and proceeded up to a foreign settlement ! The paragraph could not fail to catch Lord Wellesley's eye. The captain was instantly summoned to the police, and informed that his ship would be refused a port clearance, unless he engaged to take back the Papist Missionaries. He explained the mistake, and in one respect removed the fears of Government: but there was so strong a disposition manifested to obstruct Missionary operations upon the plea of their dangerous tendency, that the Missionaries found they could not reside with any confidence in the British territories, and that it was wise to accept of the countenance and protection which was so generously offered them by the Danish authorities. Dr Carey felt the full force of their arguments, and soon after came down to join them; and thus commenced the Serampore Mission. Three congenial minds were thus brought together by the appointment of Providence, and they lost no time in laying a broad basis for their future operations. They threw their whole souls into the noble enterprise, which demanded all their courage and zeal, since from the British Government they had nothing but the |