At the close of Carey’s address, to which we have referred, a collection was made for the purpose of attempting a missionary crusade upon Hindostan, amounting to £13 2s. 6d. = $65.60. The wits made fine work of this: the reader may still turn to Sydney Smith’s paper in the _Edinburgh Review_, in which the idea and the effort are satirised as that of “an army of maniacs setting forth to the conquest of India.” But this humble effort resulted in magnificent achievements; Carey and his illustrious coadjutors, Ward and Marshman, set forth, and became stupendous Oriental scholars, translating the Word of Life into many Indian dialects. Then came tempests of abuse and scurrility at home from eminent pens. We experience a shame in reading them; but it shows the catholicity of spirit pervading the minds of Christ’s real followers, that Lord Teignmouth, and William Wilberforce, and Dr. Buchanan, were amongst the ablest and most earnest defenders of the noble Baptist missionaries. We are able to see now that this mission may be said to have saved India to the British Empire. It not only created the scholars to whom we have referred, and the bands of holy labourers, but also the sagacity of Lord Lawrence, and the consecrated courage of Sir Henry Havelock. We are prepared, therefore, to maintain that England is indebted more to William Carey and his £13 2s 6d. than to the cunning of Clive and the rapacity of Warren Hastings. Another child of the Revival was born in 1795—the London Missionary Society. But it would be idle to attempt to enumerate the names either of its founders, its missionaries, or their fields of labour; let the reader turn to the names of the founders, and he will find they were nearly all enthusiasts who had been baptised into the spirit of the Revival—Rowland Hill, Matthew Wilks, Alexander Waugh, William Kingsbury, and, notably, Thomas Haweis, the Rector of Aldwinckle and chaplain to the Countess of Huntingdon. Nor must we omit the name of David Bogue,[16] that strong and eloquent intelligence, whose admirable and suggestive work on _The Divine Authority of the_ _New Testament_, sent to Napoleon in his exile at St. Helena by the Viscountess Duncan, was, after the Emperor’s death, returned to the author full of annotations, thus seeming to give some clue to those religious conversations, in which the illustrious exile certainly astonishes us, not long before his departure. Footnote 16: See Appendix.