On the 3d, when the disturbance in the regiment commenced, the European residents nearly all made arrangements to leave the station by boats, for Cawnpore. Some spent the night on board, and others remained in bungalows on the bank of the river. Our missionaries went to the house of Mr. McLain, an indigo planter, living near the river. In the night, Brother Campbell returned, and walked for several hours in the garden with the native brethren, advising them and trying to strengthen their faith. He told them he had little hope himself of escaping, but that he felt less concern about himself than he did for them. They speak of his return and the advice he gave them with much gratitude.

On the morning of the 4th, when the residents of the station heard that the regiment had seized the treasury, they fled to their boats and dropped down the river. There were four boats; our brethren were in that of Mr. McLain, who seems to have shown them the greatest kindness.

When they reached Rawal Gunje, eight miles from Futteghur, the villagers came out with clubs intending to plunder them, but when they saw that the party was armed, they did not attempt it. At Singirampore they were fired on by a large number of matchlock men. Their fire was returned, and they too made off. The party then, for mutual protection, all got into one boat, leaving their baggage in the other three. The latter were soon plundered.

They met with no further interruption until they reached Quasan pore, a Mohammedan village. Here they were again fired on, and one of the party was wounded severely in the thigh. The fire was returned, and eight of the villagers were killed. This gave them a check, but still they followed them for nearly an hour. On the evening of the third day after leaving Futteghur, they went ashore to cook a little food. Here they fell into the hands of a powerful zamindar, who asked them whence they came, and whither they were going. On hearing their reply, he told them that they were now at his mercy. They offered him a thousand rupees if he would let them off and help them to get down to Cawnpore; promising to pay five hundred down, and the other five hundred on their reaching the end of their journey. These conditions were accepted, the money was collected and paid. The treacherous zamindar then said, "I will give you five men here, and the rest at a village a short distance lower down the river." Of the five men, only one went on board, and the rest managed to run away, and this was all the assistance they received from him.

The party after this, floated down with the current for two days and nights, without stopping, and without meeting with any further interruption during that time.

On the evening of the fifth day after leaving Futteghur, they reached an island five miles below Bithoor, the residence of the bloody Nana Sahib, and as many above Cawnpore. Here they tied their boat to the shore, and hired a man to carry a note to Sir Hugh Wheeler, who was at this time besieged by the rebels under Nana Sahib. The object of the party was to get an escort, so that they might get into the trenches; but the man whom they sent never returned. For three days they remained at the island, trying to communicate with Sir Hugh, but all their efforts failed.

During all this time the roar of artillery was fugitives were placed in a most trying position.

distinctly heard, and the Below them was a bridge

of boats, so that it was impossible for them to get down the river, and above them the whole country was swarming with enemies, so that it was impossible to return.

On the fourth day they saw some Sepoys crossing the bridge, but they thought little of it, supposing that they were going to Lucknow. But they soon learned their mistake, for the Sepoys, very soon after crossing, opened fire on them from a cornfield, on the Oude side. The first cannonball struck within a foot of the boat, the second killed a child, and the third killed a lady and a native nurse. The whole party then left the boat, and concealed themselves among the long grass on the island. Here they remained for a little while, and then sought the protection of a few sissoo trees, which were at some distance, as they found the heat of the sun very great. Under their shadow they found a well and some native huts. They asked the owner for water, but he would neither draw it for them, nor allow them to draw it for themselves. When one of the three native Christian young men who were with them saw this, he went to the river and brought water for them, until all were satisfied.

The party consisted of one hundred and twenty-six persons. One of the missionaries now arose and said: "Our last day has, in all probability, come; let us, therefore, commend our souls to God in prayer.' Brother Freeman read a portion of Scripture, and made a few remarks. They then sang a hymn, and all kneeled down, and Brother Freeman led them in prayer. Another hymn was then sung, and Brother Campbell made some remarks, and then led in prayer. The party then held a short consultation among themselves, after which, those who had arms took them and threw them into the river. An hour or two after this, a party of Sepoys appeared on the right bank, procured a boat, and crossed over, and made them prisoners. When they reached the main land, some of the party told the Sepoys that the most of them were not connected with government in any way; that they were merchants, indigo planters, teachers, missionaries, &c., who, since they had been in the country, had pursued peaceful callings, and that they should not, therefore, molest them.

A few of the Sepoys said that this was true, and were disposed to let them go; but others said, "No, away with them to Nana Sahib, and let them be killed, that the seed of the foreigners may not remain in the country." The latter party prevailed, and proceeded to bind their prisoners together, two and two. Where they were husband and wife, they were allowed to be tied together, the left hand of the husband being tied to the right hand of his wife. The Campbells were thus tied; Brother Campbell carrying Willey in his arms, a friend carrying Fanny for him. None of the other missionaries had any children in this country. When they were about to set out for Cawnpore, Mr. McLain offered the Sepoys one hundred and fifty thousand dollars if they would let them go; but they said, "It is blood we want, not money."

Before they set out, the missionaries found an opportunity to tell the three native Christian men to make their escape, as they would surely be put to death if it should be found out that they were Christians. Mrs. Freeman's last words to them were, "Give Prem our salam, and tell him that our end has come." There was still a little Christian nurse, Margaret, who remained with them, and to whom I am indebted for an account of the march to Cawnpore.

The party set out about five o'clock in the evening. They had eaten but little for several days, and their anxiety and their fasting had rendered them very weak. This was especially the case with some of the ladies. Half way between the river and Cawnpore some of the party gave out. A halt was called. The Sepoys formed a ring around the prisoners, and here they remained all night. A water-carrier gave them water, but nothing was offered them to eat. Margaret says, that none but the little children slept, that all seemed to be engaged in meditation and prayer. The march was resumed at an early hour in the morning, and they had not gone far until they met three carriages, which the Nana Sahib sent out for the ladies, who were unable to walk further. When they reached the station it was still very early, and they were shut up in a house, the native servants, who had accompanied them, excepted. Upon the latter being told that they must leave the station at once or be put to death, they fled. Here Margaret's account of them ends; but little remains to be told. At seven A.M., of the same day, which could not have been more than an hour after their arrival, they were all taken out to the parade ground and shot, without reference to age, condition, or sex. the case of those who were only wounded, they were at once despatched with the sword.

In

I had this from an eye-witness, a servant of the Maharajah Dhalip Sing, who accompanied Mr. Elliott, the agent of the Maharajah, to the station. After the servants were ordered off, he withdrew, disguised himself, and mingled with the throng who witnessed the death of the party, that he might see what became of his master. Beyond being made prisoners, marched into the station on foot, and put to death, they were not called on to suffer any indignities. They were bound, but it was with a small cord, and it was done in such a manner as not to give them pain.

God, in mercy, seems to have restrained the Nana Sahib and his followers in the case of this party, though they had previously been guilty of the most shocking barbarities towards the residents of the station, and though they were afterwards guilty of committing outrages upon the unfortunate victims who fell into their hands, which render Cawnpore a name of terror to all who hear it. But though our dear brethren were spared what others suffered, who can estimate what they suffered before leaving Futteghur, by the way, on the island below Bithoor, and on the sad march into Cawnpore?

But their sufferings are at an end. What is so dark to us is light to them. While we mourn, they rejoice. We are still pilgrims and strangers in the earth, and know not what toils and trials await us; but their pilgrimage is ended, their toils and trials past, and they now enjoy that rest "that remaineth to the people of God." May their faith and hope and zeal be ours, and like them may we be found following where the Master leads, unconcerned about the toils and roughness of the way; so that we "finish our course with joy." You may, perhaps, think that this account of the last days of our much-lamented brethren is unnecessarily minute. But I have thought that anything concerning them would not only be of interest to you, and to their many relatives and friends in America who bewail their loss, but to the Church whose servants they

too may

were.

One question, and I am done. Who is to take their place? Eight labourers have fallen. Who will occupy their field? Ask the theological

students of America this, and remind them that "he that reapeth receiveth wages, and gathereth fruit unto eternal life."

Affectionately yours,

R. S. FULLERTON.

Religious Lessons.

TO THOSE COMMENCING A RELIGIOUS LIFE.

1. Do not expect so sudden and remarkable a change as to leave no doubt of its reality. Did religion enter the soul in perfection, and to the entire exclusion of sin, the change would be so marked and obvious as to leave no room for doubt. But usually, there is, in the Christian heart, a perpetual struggle between good and evil, and thus a continual competi tion of evidence for and against, according as the good or evil prevails.

2. Evidence of piety is not so much to be sought in high emotions of any kind, as in real humility, self-distrust, hungering and thirsting after righteousness, sorrow for sin, and a continual effort, in every-day life, to regulate our thoughts, feelings, and conduct, by the word of God. It is the nature, and not the degree of our affections which is to be regarded in the examination of our evidences.

3. Do not expect to find, in your own case, everything you have heard or read of in the experience of others. For it may be, that many things we hear and read of are not correct feelings, and do not afford just grounds of confidence for any one; and if they are correct experience, it may be the experience of a mature Christian, and not to be expected in the beginning of a religious life.

4. Do not suppose that religion is a principle of such self-preserving energy, that when once implanted in the soul, it will continue to thrive and increase without effort. God will not sustain and bring to maturity the work of grace, without your own voluntary concurrence in the diligent use of means, more than he will cause the harvest to whiten in the field of the sluggard.

5. Do not expect to be made happy by religion unless you become eminent Christians. A half-way Christian can neither enjoy the pleasures of the world nor the pleasures of religion, for his conscience will not let him seek the one, and he is too indolent to obtain the other. The Christian may be the happiest man on earth, but he must be a faithful, active, and devoted Christian.

6. Do not make the practice and example of other Christians the standard of piety at which you aim. By this means, a more disastrous influence has been exerted on the Church and on the world, than perhaps by all other causes that could be named. But look into your Bible and see how Christians ought to live. See how the Bible says those who are Christians must live, and then if you find your Christian friends living in a different way, instead of having cause for feeling that you may do so

too, you have only cause to fear that they are deceiving themselves with the belief that they are Christians when they are not.

7. Remember that your evidence of possessing ceases when anything else had the first place in your thoughts and interests. Religion should not lessen our love for our friends, or our enjoyment of rational pleasures; but the desire to please God, in all our ways, should be the prevailing feeling of the mind. Our Saviour says, we cannot have two masters; God and his service must first be in our thoughts and affections, or else the world and its pleasures are first. If, then, we would find whose servants we are, we must find who has the first place in our thoughts and affections.

8. Never for one day omit to read the Bible, with prayer. This is a most important direction. It is of the utmost importance that you should never, for once, break through this habit. Prayer and the Bible are your anchor and your shield; they will hold you firmly in the path of duty, and protect you from temptation.

9. Attempt, by your efforts and example to raise the standard of piety and activity. If all who are now commencing the Christian life should make this an object, and not fall into the temptation which professed Christians so often set before the lambs of the flock, the Church would indeed soon rise before the world, "fair as the moon, clear as the sun, and terrible as an army with banners."

10. Be active in promoting all benevolent objects. Make it an object to prepare to lead with propriety, when necessary, in all social devotional duties. At this period, when prayer and effort must unite in hastening the great day of the Lord, let every Christian learn to guide the devotions of others, as well as to lift up his own private supplications.

11. Remember that the principal duty of a Christian, as it respects others, is to excite them to the immediate performance of their religious duty. There is no Christian but can find some one mind, at least, over which he can have some influence, and if we can do anything to save others from eternal death, nothing should for a moment prevent our attempting it.

12. Lastly, do not be discouraged because you find that you are very deficient in every one of the particulars specified. Remember, that the Christian life is a warfare, and that it is only at the end that we are to come off conquerors, and more than conquerors. When you feel your own strength and resolution failing, go to Him who hath said, "My grace is sufficient for thee, and My strength shall be made perfect in weakness." Call upon Him, "and He will be very gracious unto the voice of thy cry when he shall hear it, He will answer thee." Remember, also, that the conflict is short; the race will speedily be accomplished.