and that for many years together, without any wellgrounded hope of becoming useful to one soul. The doctrine of Christ's expiatory death and all-sufficient merits has been, and must ever remain, the grand means of conversion. This doctrine and others immediately connected with it have constantly nourished and sanctified the Church. Oh, that these

glorious truths may ever be the joy and strength of our own souls, and then they will not fail to become the matter of our conversation to others. . . .

"It is absolutely necessary that the natives should have an entire confidence in us, and feel quite at home in our company. To gain this confidence we must, at all times, be willing to hear their complaints;

we must give them the kindest advice, and we must decide upon everything brought before us in the most upright, open, and impartial manner. We ought to be easy of access, to condescend to them as much as possible, and on all occasions to treat them as our equals. All passionate behaviour will sink our characters exceedingly in their estimation. All force and everything haughty, reserved, and forbidding, it becomes us ever to shun with the greatest care. We can never make sacrifices too great, when the eternal salvation of souls is the object, except, indeed, we sacrifice the commands of Christ...

"To bear the faults of our native brethren, so as to reprove them with tenderness, and set them right in the necessity of a holy conversation, is a very necessary duty. We should remember the gross darkness in which they were so lately involved, having never had any just and adequate ideas of the evil of sin, or its consequences. We should also recollect how backward human nature is in forming spiritual ideas, and entering upon a holy, self-denying, conversation. . . .

"Another part of our work is the forming our native brethren to usefulness, fostering every kind of genius, and cherishing every gift and grace in them. In this respect we can scarcely be too lavish of our attention to their improvement. It is only by means of native preachers that we can hope for the universal spread of the Gospel throughout this immense continent. . . .

...

It becomes us also to labour with all our might in forwarding translations of the sacred Scriptures in the languages of Hindoostan. The help which God has afforded us already in this work, is a loud call to us to 'go forward.' So far, therefore, as God has qualified us to learn those languages which are

necessary, we consider it our bounden duty to apply with unwearied assiduity in acquiring them. . . .

"The establishment of native free schools is also an object highly important to the future conquests of the Gospel. Of this very pleasing and interesting part of our missionary labours, we should endeavour not to be unmindful. . .

"That which, as a means, is to fit us for the discharge of these laborious and unutterably important labours, is the being instant in prayer, and the cultivation of personal religion. Let us ever have in remembrance the examples of those who have been most eminent in the work of God. Let us often look at Brainerd, in the woods of America, pouring out his very soul before God for the perishing heathen, without whose salvation nothing could make him happy. Prayer, secret, fervent, believing prayer, lies at the root of all personal godliness. A competent knowledge of the languages where the missionary lives, a mild and winning temper, and a heart given up to God in closet religion, these are the attainments, which more than all knowledge, or all other gifts, will fit us to become the instruments of God in the great work of human Redemption. Let us then ever be united in prayer at stated seasons, whatever distance may separate us, and let each one of us lay it upon his heart that we will seek to be fervent in spirit wrestling with God, till He banish these idols and cause the heathen to experience the blessedness that is in Christ.

"Finally. Let us give ourselves up unreservedly to this glorious cause. Let us never think that our time, our gifts, our strength, our families, or even the clothes we wear, are our own. Let us sanctify them all to God and His cause. Oh, that He may sanctify

us for His work! Let us for ever shut out the idea of laying up a cowry for ourselves or our children. If we give up the resolution which was formed on the subject of private trade, when we first united at Serampore, the Mission is from that hour a lost cause. A worldly spirit, quarrels, and every evil work, will succeed, the moment it is admitted that each brother may do something on his own account. . . . If we are enabled to glorify God with our bodies and spirits which are His-our wants will be His care. No private family ever enjoyed a greater portion of happiness, even in the most prosperous gale of worldly prosperity, than we have done since we proposed to have all things common, and no one should pursue business for his own exclusive advantage. If we are enabled to persevere in the same principles, we may hope that multitudes of converted souls will have reason to bless God to all eternity for sending His Gospel into this country."

IN

events which occurred during the early residence

at Serampore: the baptism of the first convert;

the publication of the first Bengalee New Testament; and the appointment to the professorship in the College at Fort-William.

The name of the first Hindoo convert was Krishnu Pal. By trade he was a carpenter. An accident, causing the dislocation of his arm, led him to apply for the surgical assistance of Mr. Thomas. On arriving, the missionary doctor tied him to a tree, and, with the aid of Carey and Marshman, the dislocated limb was replaced. It was discovered that Krishnu had previously heard the Gospel, and had been convinced of his sinfulness. He complained indeed more of himself as a sinner, than he did of his pain. With tears he cried out: "I am a great sinner! a great sinner am I! save me Sahib! save me!" Thomas, disowning all power to save, pointed him to Christ, dwelling most earnestly upon the all-sufficiency of the Saviour's righteousness.