bear. Our object is not merely to remove this stumbling-block, but to make of those who once were hinderers useful helpers in the great missionary cause. Measures have been taken with a view to building churches at Eagudpoora, and at Bhosawal, on the line of railway, and a school has already been opened at the former place, under an English schoolmaster. . . . There is one source of very real encouragement to which no reference has been made; it is the steadfastness of faith, and boldness under persecution, that has been evidenced by some of the converts connected with this mission."

The diocese of Bombay is 120,065 square miles in extent, consequently about half as large again as Great Britain and Ireland. The population is estimated at 11,109,067, chiefly Mahomedans and Hindoos: there are about 15,000 English, 10,000 being members of our Church, the remaining 5,000 Romanists and Protestant Dissenters. Only fifty-three clergymen are at present labouring among this large mixed population.

Thus, from a small and obscure origin, Bombay has become a large flourishing city, the resort of traders of all nations, and the settled habitation of about 300,000 people, speaking many languages and professing many forms of faith. Nor is this all. Territories have been added, kingdoms acquired, and nations have submitted themselves to the government which presides at Bombay. The province now extends from Dharwar to the Indus, and from the sea to Apurghur. The subtilty of the Brahman, and the power of the Mahomedan, and the resources of the Portuguese, have been equally unavailing-all are prostrate-the vigour and life of their governments has long been inane and spiritless before the power which rules in Bombay, and reigns supreme from Cape Comorin to the Himalayas. The government is now one; when will the religion be one? Will the Church

become powerful as the majesty of England? Will the false systems of worship yield one by one to the agencies now working for their destruction? Will the people, distressed and driven about by every wind of doctrine and every philosophical speculation, ultimately receive "the one faith," and be gathered into "the one fold?" It is evident, that notwithstanding the obstacles in the way, great advancement has been made. In estimating the progress of Christianity in India, we must look beyond mere statistics. The actual progress is much greater than the apparent. Where truth conveying grace has issued in conversion and attachment to the visible Church, we have the name enrolled in India more than 100,000 souls are thus registered in the records of the native Church. But the Gospel has exerted its influence far beyond this numerical limit. A large proportion of the educated classes are free to confess their persuasion of the truth of Christianity: they only want the moral courage to embrace it. The Hindoos in vast numbers have learnt that their system is full of errors, that their worship is unworthy of reasonable beings, and that their priesthood is sinister and frequently ignorant. Many now conceive of the Divine Being more worthily. The views and sentiments of the people, where the Gospel has been preached regularly, are greatly altered; they understand and admit the claims of religion, as it affects the moral sense. Truth has done much to develop conscience. The lower classes thrust aside the Brahmins from place and power. Thousands now approve of female education. The truths of the Bible are heard with greater allowance, and numerous persons read Christian books.

What then is the duty, what the responsibility of the English Church? Possessed of the pure Word of God, is she not bound as a witnessing Church to preach the Gospel as "a testimony to all nations?" Our position as a Church is such as never fell

to the lot of any people. There is a cry throughout our extended empire, "Come over and help us." Christendom at large admits the claim. Germany and the United States send forth their agents for the enlightenment of India. Let the British Christian consider his privileges and his duties, in connexion with the facilities now presented in India, and other parts of the empire, for extending Messiah's kingdom, and he cannot remain long unmoved he must find himself impelled to action. The magnitude of the undertaking is confessed, the difficulty is equally apparent, but the enterprise is equally certain in its results. The promise of God cannot fail, and what can equal the transcendent glory of the object contemplated? The emancipation of the nations of India from the intellectual and moral bondage of ages may well stimulate the energies and the activities of all who are acquainted with the designs of Infinite love in the Gospel of Jesus Christ.

CHAPTER XI.

WORK IN ASIA (concluded).

COLOMBO-LABUAN-VICTORIA.

COLOMB O.

Of the early history of the island of Ceylon, which constitutes the present diocese of Colombo, there are but few authentic records. The Singhalese historians boast much of its great antiquity, asserting that thousands of years ago it was peopled by a race in a high state of mental cultivation and social advancement. Its numerous architectural remains, its tanks, its temples and ruined cities, certainly give countenance to the assertion, and indicate the former existence of a nation of considerable power and prosperity.

Ceylon was visited by the celebrated Venetian traveller, Marco Polo, in 1244; but the Portuguese was the first European nation which formed a settlement in this island. In 1505 they obtained permission from the reigning sovereign to trade there. This soon led to disputes, and after a long and sanguinary war, Ceylon was partially subdued by them in 1592. Very soon after, however, the Dutch disputed their possession, and joining their forces with those of the King of Kandy, succeeded in driving out the Portuguese in 1658. For more than 130 years the Dutch continued in almost undisturbed possession of the sea-coast and the adjoining territories; but in 1795 they too

were expelled from Ceylon by a large British armament sent for that purpose from Madras, and, by the Peace of Amiens, this island was formally ceded to the British Crown.

Though the English rule has been a blessing to the Singhalese, its first years were marked by violence and bloodshed, in consequence of the government having mixed itself up with the internal contests for supreme power in the Kingdom of Kandy. There was no permanent peace until the year 1815, when the Kandian territory was incorporated with the British dominions, and quietly submitted to the change. In 1817, and again in 1835 and 1848, the natives were incited to insurrection, but except in 1817, when the struggle was severe and most determined, the revolts were easily suppressed. Ceylon now seems destined to enjoy tranquillity under the just and gentle sway of England, as well as a large amount of prosperity from the wise development of its natural resources.

To the Portuguese belongs the honour of the first introduction of Christianity into Ceylon. The propagation of the faith was ever considered a sacred duty by Roman Catholic sovereigns, and in no instance was a settlement formed among the heathen without ample provision being made at the same time for their conversion. It is the one redeeming feature of a system of pillage and oppression, though it must be confessed that sometimes under the name and influence of religion, atrocities were perpetrated which religion disowns and loudly protests against. The efforts of the Portuguese missionaries resulted in the nominal or forced conversion of many of the natives; but the destruction of the Portuguese colony by the Dutch paved the way for their downfall. Those stout professors of the Protestant faith were as zealous in its maintenance and propagation as the Portuguese had been for the Church of Rome. They divided their territories into parishes, and built a church, a school, and a