thing which moved them.' Dr.
Carey had been especially attacked, and 'a few days afterwards the
member who had made this charge came to me, and asked me in a manner
which in a noted duellist could not be mistaken, "Pray, Mr.
Wilberforce, do you know a Mr. Andrew Fuller, who has written to desire
me to retract the statement which I made with reference to Dr. Carey?"
"Yes," I answered with a smile, "I know him perfectly, but depend upon
it you will make nothing of him in your way; he is a respectable
Baptist minister at Kettering." In due time there came from India an
authoritative contradiction of the slander. It was sent to me, and for
two whole years did I take it in my pocket to the House of Commons to
read it to the House whenever the author of the accusation should be
present; but during that whole time he never once dared show himself in
the House.'"

The slanderer was a Mr. Prendergast, who affirmed that Dr. Carey's
conduct had changed so much for the worse since the departure of Lord
Wellesley, that he himself had seen the missionary on a tub in the
streets of Calcutta haranguing the mob and abusing the religion of the
people in such a way that the police alone saved him from being killed.
So, and for the same object of defeating the Resolutions on Toleration,
Mr. Montgomerie Campbell had asserted that when Schwartz was in the
heat of his discourse in a certain village and had taken off his stock,
"that and his gold buckle were stolen by one of his virtuous and
enlightened congregation; in such a description of natives did the
doctrine of the missionaries operate." Before Dr. Carey's exposure
could reach England this "tub" story became the stock argument of the
anti-christian orators. The Madras barrister, Marsh, who was put up to
answer Wilberforce, was driven to such language as this:--

"Your struggles are only begun when you have converted one caste; never
will the scheme of Hindoo conversion be realised till you persuade an
immense population to suffer by whole tribes the severest martyrdom
that has yet been sustained for the sake of religion--and are the
missionaries whom this bill will let loose on India fit engines for the
accomplishment of this great revolution? Will these people, crawling
from the holes and caverns of their original destinations, apostates
from the loom and the anvil--he should have said the awl--and renegades
from the lowest handicraft employments, be a match for the cool and
se