felt; for there is nothing of the kind, of a Protestant character, in either of the two provinces.

The situation of the church in this portion of British America, says the Report, is thus very faithfully and aptly described by an intelligent and active eye-witness. "There is no reason to believe that the disposition of the people is hostile to the Protestant Episcopal Church; for experience shews that wherever a pious, zealous, and active clergyman has been placed, the Church is invariably respected and generally admired, those who were prejudiced are soon made friendly, and are frequently brought over to her communion. In the present state of things, the good reception of the Church among the people, and its future prosperity, depend more than can be well imagined in England upon the personal qualities of the clergy, and their fitness for particular local circumstances. To affirm that the Church is flourishing throughout Protestant Canada, would be to advance what is not true; but it would be equally wide of the truth to pronounce that there is no hope of ever seeing this happy consummation brought about: on the contrary, had they a sufficient number of missionaries endued with a proper spirit, the members of the Church in number would surpass that of any other denomition of Protestants."

From North America the Report proceeds to the diocese of Calcutta. It is proposed to extend the benefits of educa. tion in Bishop's College by throwing open its walls to non-foundation students, without requiring from them the declaration stipulated by the statute. In addition to the annual examination on December 14, examinations have been held, to urge the progress of the students; and the examiners express themselves much gratified by the result. The principal attention of the students is directed to divinity, the classics, and the grammar of the Oriental languages. The Board "express their satisfaction with the general state of the college, and their increased conviction of the highest importance of this institution to the best interests of the Christian religion in that part of the world."

The three Missionaries in Bengal, Messrs. Morton, Tweddle, and Di Mello, continue the superintendance of a large circle of native schools, containing several hundreds of children, whose parents eagerly avail themselves of the opportunities thus afforded them of procuring for their children a certain degree of European instruction.

The Society's operations in the East had been greatly impeded by the death of Bishop Heber; and Bishop Turner had scarcely entered upon his labours at the date of the last advices in the Report. Should it please God to spare that muchesteemed prelate, we trust to learn much interesting intelligence of the Society's

plans in that important sphere of its benevolent and Christian ministrations.

HISTORY OF SOUTH-INDIA
MISSIONS.

An interesting summary has been drawn up of the rise and progress of the Protestant Missions under the patronage of the Society for promoting Christian Knowledge in the South of India, and of their

extent and condition at the time of their transfer to the Society for the Propagation of the Gospel in Foreign Parts. The document is appended to the Report of the last-mentioned Society; but it merits wide circulation in a separate form. " The Tanjore and Trichinopoly missions form, in a Christian view," said Bishop Middleton, "the noblest memorial of British connexion with India." Bishop Heber, who had seen most parts of India, said he had seen nothing like the Missions in Tanjore. Again and again he repeated, "Here is the strength of the Christian cause in India; it would indeed be a grievous and a heavy sin if England and all the agents of its bounty do not nourish and protect these churches." We proceed to lay before our readers an abstract of this valuable memorial.

The Protestant Missions in the South of India extend over large portions of the fine provinces lying between the latitude of 13 deg. north, and the extremity of the Peninsula south, and between the sea on the east, and the great range of mountains known by the name of the Ghauts on the west. They have now existed for nearly a century and a quarter. Rising from slender beginnings, the native Christian congregations have increased or diminished as the political state of their country has been tranquil or turbulent, and as the means have existed of affording to then the supervision and instruction of faithful pastors and active teachers.

These missions owe their first institution to the piety of Frederick the Fourth, King of Denmark, who, in 1705, established the Royal Danish Mission at Tranquebar, an ancient settlement of that nation on the sea-shore of the Tanjore district on the coast of Coromandel, 145 miles south by west of Madras. The Society for promoting Christian Knowledge, impressed with a conviction of the importance of such an institution, lost no time in contributing their best aid to its success, by sending out in 1710 valuable donations in money, stores, books, and a printing press, and by undertaking the management of such charities as should be put into their hands, for the support and enlargement of the Indian Protestant Missions; and in 1728 they were enabled to establish the first English mission at Madras. The original institution at Tranquebar has continued to the present time the exertions of its beneficial and pious influence, but, owing to the limited pecuniary aids which it is now enabled to draw

ment at Madras for officiating at the naval hospital at that presidency.

About the year 1754, the first visit of a Protestant missionary appears to have been made to Negapatam, a sea-port town, twenty miles south of Tranquebar, by two of the Danish missionaries. In 1782, when Negapatam was taken by the English, Gerické established there the Mission Institution, and with the consent of the British government took charge of an excellent church, built by the Dutch government, and of a small chapel for the Tamul congregation. By the year 1787, Gerické had baptized, besides children, thirty-two adults, of whom some had been under instruction several years, and some were Mohammedans of the Malay cast; thirteen couple had been married; and several young persons had been instructed for admission to the Sacrament of the Lord's Supper. Negapatam was also an object of the care of Schwartz, who, in 1794, obtained from the government of Madras a monthly allowance of forty pagodas (16) for the relief of the Protestant poor at that place; which sum is still paid, and is under the administration of the missionaries.

The mission at Trichinopoly was founded by Schwartz, who first visited that place in a journey on foot from Tranquebar, in 1763; and after remaining there three months, with the assistance and encouragement of the English gentlemen resident there, among whom was a brother of Bishop Newton, a house was erected, to be used as a place of worship and for a school. From Trichinopoly Schwartz proceeded to Tanjore, which became afterwards the great field of his apostolic labours; and on this his first visit, he preached the Gospel there, and, "taking occasion from questions which the courtiers asked him concerning worldly matters, to turn the discourse to things belonging to God and heaven, he was heard by the King of Tanjore,who was then present, but not seen by Schwartz." In September he returned to Trichinopoly, baptized some Heathen, and received some Papist converts into the Protestant congregation, thus first established in these parts. In 1767 he quitted Tranquebar to fix his residence at Trichinopoly, where he was engaged in affording spiritual assistance to the garrison; for which duty the Government of Madras, without any solicitation on his part, were pleased to grant him a salary of 100l., which he expended in finishing the church and mission-house. The church is a large handsome building, capable of holding from 1500 to 2000 persons. There are also an English and a Tamul school.

The Christian congregation at Trichinopoly, consisting partly of native Indians, and partly of the mixed descendants of Europeans, appears to have been, in 1792,

about 200; in 1807, about 330; and in 1817, about 460.

Visits were frequently made by the Danish missionaries of Tranquebar, and subsequently by those of the Society for promoting Christian Knowledge at Trichinopoly, to different places in the surrounding country, and further to the southward of the peninsula, especially to Tanjore, Madura, and Dindigul ; and as opportunities presented themselves, either when converts were made to Protestantism, or when small societies of Christians were found who had no pastor to afford them spiritual assistance, nor teachers to educate their children, the missionaries established schools and built prayer-houses and chapels; and when the number of Christians was large, stationed a catechist. No arts were used to draw the children into a profession of the religion of their instructors, but the books prepared for the use of the native Christian schools, including the Holy Scriptures, were openly used in the classes, and to this practice no objection was made by the parents. The establishment of schools is considered by Hindus as among the chief and best of charitable works; and, thus favourably prepossessed, they are not hasty to object either to the course of instruction pursued, or the discipline.-As early as 1732, the kingdom of Tanjore was visited by the Tranquebar missionaries, and converts to Christianity were not wanting there; and ten years afterwards the same missionaries reported, that what they had long desired, the having little schools in the country, was now accomplished, there being two opened. The missionaries stated, that these two little schools were in a good state, and of particular service to the mission, as places wherein to preach and perform other divine offices in the country: they further stated, that two native ministers had travelled for two, three, four, nay, sometimes for six weeks together, at different times, to instruct the dispersed Christians, and to administer the holy Sacrament among them. In 1745 the Tanjore missionaries particularly recommended the schools, as the most likely means to propagate Christianity; adding, that the Heathen natives were, many of them, so civil, and fond of having their children taught, as even to contribute towards building these schools. About 1769 the zealous Schwartz visited the Christians at Tanjore, with the permission of the Rajah, with whom he had frequent personal conferences; thus laying the foundation of that amicable intercourse which reflects so much honour on the Rajah and his family, and has been of such essential service, under God's blessing, to the Christian cause in southern India. On one occasion, in 1770, when, after a sojourn more than usually protracted, he requested to know the king's pleasure, whether he was to remain at Tanjore, or go

back to Trichinopoly, he was informed, "that he might go back for that time, but was to remember that the king locked upon him as his Padre." In 1772 Schwartz addressed the Society from Tanjore, informing them of the increase of his congregation, as well from Hindus as from Roman Catholics; that the schools were kept up; and that be had united a European captain, in the service of the Rajah, to the daughter of another of his officers, in holy matrimony, in the presence of the Rajah and of many people, who were pleased with the ceremony, and with a sermon preached by him on the occasion. At this time Schwartz had increased his number of catechists, by engaging two persons, one of whom was Sattianaden, who was afterwards ordained, and became a zealous and judicious minister.

In 1773 the fort of Tanjore was taken possession of in the name of the Nabob of the Carnatic, and from that time till 1776, when it was restored to the Rajah, little encouragement was afforded to the labours of the Christian missionary. Upon the restoration of the Rajah, endeavours were made to raise by subscription a sum sufficient for building a church. Mr. Schwartz, learning that it was in the contemplation of government to grant him a sum of money for having done the duty of a chaplain in camp, he wrote to Madras, declining any present for himself, but requesting to be furnished with bricks and lime towards building the church. Shortly after, Schwartz was summoned to Madras, to attend the governor, Sir Thomas Rumbold, on business of importance. On his arrival at the presidency, he found, to his surprise, that he was solicited to undertake a confidential mission to Hyder Ally at Seringapatam, for the purpose of discovering whether he had any immediate in tention of proceeding to open hostility, and to assure him of the pacific views of the British government. The reasons assigned by Sir Thomas Rumbold for proposing this mission to Mr. Schwartz, besides his acquaintance with the languages, and the secrecy with which the service could be performed by one of so unostentatious a character, were, that the government were convinced that he would act disinterestedly, and would not allow any one to bribe him; adding, that as the intention of the journey was good and Christian, namely, to prevent the effusion of human blood, and to preserve the country in peace, the commission militated not against, but would highly become, his sacred office. Schwartz resolved not to decline the duty proposed to him, determining, however, to receive no remuneration except his travelling expenses. His reception from Hyder was gracious and kind, and he executed his mission to the satisfaction of the English government. After taking his leave, he found that Hyder

had sent 300 rupees to his palanquin, to defray his travelling expenses. He wished to decline this present, but he was told by Hyder's people that it would endanger their lives if they dared to take it back. He then expressed a desire to return it in person, but he was told that it was contrary to etiquette to re-admit him into Hyder's presence, after having his audience of leave, or to receive his written representation on the subject; that Hyder, knowing a great present would offend Mr. Schwartz, had purposely confined it only to the lowest amount of travelling expenses, &c. Schwartz produced the money to the government at Madras, but was desired by them to keep it. Thus solicited, he retained the money, and appropriated it to be the nucleus of a fund for building the church, and for the establish. ment of charity schools at Tanjore. The government further resolved that he should be supplied with bricks and lime, and granted to himself at Tanjore, and to Mr. Poble at Trichinopoly, 1001. per annum each, as chaplains to the English garrison. Of his allowance, Schwartz paid half to Mr. Kohlhoff, his coadjutor in the mission, and appropriated the remainder to the support of native teachers. Mr. Pohle also made use of his allowance for the benefit of congregations and schools. The church at Tanjore was thus completed in the beginning of 1780, when it was consecrated, and called Christ Church.

The succeeding years were marked by the various calamities of war and famine; but these visitations enabled Schwartz to exhibit the Christian character in so bright a light, that he gained the entire confidence and affectionate regard of all, whether natives or Europeans, who witnessed his indefatigable benevolence, his unblemished integrity, and the wisdom and prudence of his conduct.

In 1786 Schwartz was requested, by the government of Madras, to be a member of a committee appointed to investigate the state of the country, as there was no man who knew so much of the real condition and feelings of the inhabitants as he did. The Rajah was at that time in a very infirm state of health, and shortly afterwards feeling the approach of death, he was anxious to commit his adopted son, the present Rajah, then about nine or ten years old, to his sole guardianship. Schwartz declined the trust, from a consciousness that he could not efficiently discharge it consistently with his other duties. The young prince ever looked up with filial affection to Schwartz, and, extending his patronage and regard to his coadjutors and successors, greatly contributed to the permanent establishment and extension of the Protestant mission at and around Tanjore.

From this time the Tanjore mission

gradually extended itself around its chief seat, which was the residence of Schwartz; and by donations of money and land a fund was provided, from which the support of teachers and catechists was defrayed, and chapels and school-rooms were built at places, some contiguous to, some at a considerable distance from, the fort and town. The missionaries made frequent visits to these institutions, allotting to them such portion of their time and care as could be spared from the superior requisitions of the principal establishment.

It does not appear at what time Tinnivelly was first visited by the Protestant missionaries, but in 1785 there was a Christian congregation collected at Palamcotta, one of its chief towns, of 100 persons, to whom Mr. Schwartz sent one of his catechists. Sattianaden had the care of the congregation. A school was likewise established, and a schoolmaster provided; and both catechist and schoolmaster received their salaries from Mr. Schwartz.

Palamcotta is a fort at a distance of 200 miles south from Tanjore; it belonged at that time to the Nabob, but had an English garrison. One of the country priests visited the congregation annually, for the administration of the sacraments. The English Liturgy was translated, and used regularly before sermon.

In 1792, Palamcotta and the district of Tinnivelly were visited by Mr. Joenické, from Tanjore; and he then reported that the Christians generally resided in the country, and formed several congregations. For the use of those at Padpanadaburam, and at Parani, he had erected some chapels, at the expense of Mr. Schwartz. Many of those converts were Christians, not in name only, but in reality. There is every reason to hope," he observes, "that at a future period Christianity will prevail in the Tinnivelly country." Joenické and Sattianaden had severally made journeys into parts of the country where the word of God had never before been preached, and the people were generally attentive, and desirous of hearing: they assembled in hundreds, and shewed the missionaries every respect.

While the extension of Christian knowledge was thus quietly and unostentatiously proceeding, the missions were deprived of their most valuable member, by the death of the excellent Schwartz, in 1798, in the seventy-second year of his age. The greatest anxiety had been expressed at his illness, and the greatest respect was shewn at his death by Serfojee Rajah, the young prince, whom his adoptive father Tulja

Rajah, had desired to place under the guardianship of the venerable missionary. Amer Sing had held the reins of government at Tanjore from the death of Tulja till he was set aside, and Serfogee succeeded, in 1798. From the time of his accession, the kindness of his Highness to the Protestant missions has been marked and unceasing. In 1802 he visited Tranquebar. In several conversations with the senior missionary, he discovered the most tender and filial remembrance of the late Mr. Schwartz, and expressed much friendship for Messrs. Gerické and Kohlhoff, and for all the missionaries, in whom he discovered the same sentiments and zeal; expressing his wish that none but such as would follow the steps of Mr. Schwartz, and were like him at least in piety, might be sent out to the mission.

The loss of such a man as Schwartz could not but be severely felt by his brother missionaries, as well as by all over whom his pastoral care had extended. But he left behind him great and good men, devoted to the cause in which they were engaged, humble, laborious, and learned. Such especially was Gerické, who died at Vellore in 1803, in the sixty-second year of his age. The venerable Kohlhoff had died in 1791, at the advanced age of eighty. His son, now aged, survives, and has the superintendance of the Tanjore missionary institutions, and the dispensation of the Rajah's bounty to the Christian poor.

Thus established, the several missionary stations improved or fell off as their pastors attended to or neglected their flock. Each principal station formed a mother church, having a number of smaller congregations dependent upon itself, and governed by its missionary head, aided by native priests, ordained by the missionaries, according to the rites of the Lutheran church.

We have thus brought down the history of these memorable missions to the period of the establishment of the Episcopate in India. Their subsequent annals are more fresh in the memory of our readers, and less need recapitulation; but as they are very interesting, we may probably in some future Number offer a digest of them. For a long period the missionary field in India was occupied exclusively by the venerable Society for promoting Christian Knowledge, but of late years other missionaries have shared their labours and successes; and never were the prospects so bright as at the present moment. Yet to this hour, though the fields are whitening to the harvest, the labourers are few. May the Lord of the harvest send forth more labourers into his harvest!