they have less energy of body and mind than in their native climate. And they can better perform the labor of qualifying a native agency than they can endure the fatigue and exposure of preaching to the native population in the only places and circumstances in which they can have access to them. It is impossible for missionaries to pursue their labors of itinerating and preaching in the cottages and hamlets and villages over a large part of India during much of the time in the hot months and in the rainy season. But such are the constitutions and habits of the natives that they could perform such missionary labors and yet suffer little inconvenience or injury to health from what has often cost Europeans sickness, sufferings, and death.

The nature and number of the languages of India furnish a strong reason for missionaries to prepare a native agency for their work. It has been said that missionaries have often failed in acquiring sufficient knowledge of the native languages to use them acceptably and intelligibly to the native population. But those who originated such an opinion, were mistaken. They were not competent judges themselves, and did not take the trouble to obtain the opinion of those who were competent. A few European missionaries have found a useful and what appeared to them an appropriate sphere of labor in preaching to their countrymen and Indo-Britons in English, or in teaching English science and literature in the mission seminaries. But I have known no American missionary, who has not acquired a knowledge of the native language of the people around him, and then made it the principal medium of his labors. Probably few Europeans or Americans acquire the exact pronunciation of the native languages, just as few foreigners ever acquire the exact pronunciation of all the words and sounds in the English language. Some of the native languages are difficult to acquire, and in most of these languages the first missionaries had to prepare grammars and dictionaries. Missionaries now have many and important facilities for acquiring the languages of India,

dia and Ceylon in 1830, fifty (we can give their names) are still laboring in health and usefulness, while of the 97 others who have since died or retired, 20 labored more than 20 years each. Several living missionaries have been in India more than 30 years. It is a remarkable fact that the average missionary life of 47 of the Tranquebar missionaries last century was 22 years each.". Calcutta Review, No. 31, p. 244.

compared with what their predecessors had. Still to acquire such a knowledge of any vernacular language as every missionary should have, requires considerable time and labor, and during all this time he must be supported from the funds of the society with which he is connected. Now a native missionary would not require this time, labor, and expense, and would yet be able to use his vernacular language in a more forcible, effectual, and acceptable manner, more suited to persons of every degree of capacity and measure of intelligence, than American or European missionaries are ever likely to acquire.

There is yet another reason in the languages of the people for a native agency. In most of the large cities the population is composed of different classes, and these classes have each their own language. Men of business early and easily acquire a knowledge of these different languages, and use them fluently as.far as they have occasion. But the people of each class generally understand and use only their own hereditary language. Now a missionary has seldom time to acquire two or more languages so as to use them intelligibly and acceptably on religious subjects, and yet for want of understanding them, he often feels that he cannot improve the best opportunities and openings for usefulness. But a native missionary would not experience this difficulty, for such educated men generally understand all the languages used in the places where they live, and they can often apparently use one as well as another.

Another important reason for a native agency is its cheapness. The expense of one missionary's going to India and of his support there till he has become qualified for his work, is ordinarily enough to educate several native missionaries. And then the expense of one American or European missionary (including his family) when reduced to the lowest rate consistent with a due regard to health and usefulness, are ordinarily enough to support several native missionaries. The truth of this is well known to all who have any experience of living in India, and it corresponds to the systems of salaries and allowances in use in all missionary societies for their European and native agency.

* It may not be improper to make a few remarks concerning the support of missionaries, thus incidentally brought into view. The expenses of living for Europeans or Americans in India in such circumstances as health requires, are

I often heard native missionaries preach to their countrymen, and I have never heard religious services of any kind and in any place with greater satisfaction. Their sermons and exhortations were sound in doctrine, appropriate in manner, and fervent in spirit. No one can hear them thus addressing their countrymen on the sin, folly, and absurdity of polytheism and idolatry, describing the character of Jehovah as displayed in his works and revealed in his word, inculcating the duty and obligation of all to love and serve him, setting forth his love for mankind as manifested in the way of salvation, and the love of Christ as exhibited in giving himself for an atoning sacrifice, and now exalted to be a Saviour, able, willing, and waiting to save all that come unto God through him, and then urging them to forsake their idolatry, turn to the true God, flee from the wrath to come,

generally rather large. Missionaries have now in nearly all places fixed salaries, but each missionary society has its own system of economy. Some missionaries have a fixed salary, designed for all their expenses in the same manner as salaries are in the United States. In some missions each missionary has a salary for personal and family expenses, but house-rent, travelling, etc., are extra charges. The expenses of living vary as much in different places as they do in this country, and this necessarily occasions a difference in salaries. But no missionary society gives any salary or allowance as compensation for labor or remuneration for services. The idea or principle of compensation has no place so far as I am aware in the system or economy of any mission in India. Salaries have always been fixed with a view to necessary and current expenses, and are never intended to exceed them.

I saw much of missionary operations in Bengal, Madras, Bombay, and Ceylon. The salaries of the European missionaries have generally been fixed by committees in India – men who are well acquainted with the climate, the circumstances, the duties and usefulness of missionaries, who feel a deep interest in the cause, and contribute liberally to promote it. Neither missions, nor committees, nor missionaries in India can be justly charged with extravagance in their expenditures. And yet the expense of one European or American missionary or family is as much as of several natives. This is not a matter of choice on the part of the former, but of necessity, if they have any regard to their usefulness, health, and life. For it is just as impossible for Europeans and Americans to live in the manner and circumstances of the people of that country, as it is for the latter to acquire the features and complexion of Europeans. A few Europeans have at different times endeavored to live like the native population on the ground of its being less expensive, of its affording better opportunities to exhibit the true spirit of Christianity, and in the hope of acquiring more social and personal influence. The result of such experiments have not been of a nature to encourage them.

and lay hold on eternal life by looking to Jesus as their Mediator and Saviour no one can hear these native missionaries thus addressing their countrymen without being forcibly impressed with the great importance of a native ministry, and also with the importance of using all the means which appear likely by the blessing of God to secure such an agency in every mission as soon as possible.

GENERAL STATEMENTS AND REMARKS.

The question may naturally arise, what are the views of the native population generally concerning Christianity? Now the great body of the inhabitants have no clear and distinct views on the subject. They suppose that Europeans have some religion, and perhaps many of them have somewhere seen a church. But they have never heard a sermon preached, nor a word said on the subject of Christianity. They have never read any part of the Scriptures nor any Christian book, nor could they read them if they had them, for only a small proportion of the people are able to read. A view of the great extent of India, its great population, and the number and location of the missionaries, will show that such must be the general state of the people. It is melancholy to contemplate them in this state, but such is the fact.

There is another class or portion of them, who know that the religion of Europeans inculcates the existence and worship of only one God, that it forbids idolatry, and that it has its name from Jesus Christ who was in some way concerned, who performed some part they do not know what, in originating or establishing it. They suppose Christianity may be a good religion for those to whom it was given, and who have always practised it. But they do not suppose it claims to be the only true religion, and was designed for all mankind. Such persons have no knowledge of Christianity which impairs their confidence in their own system, nor have they generally any conviction of its truth which interferes with their observing all the principles and practices of their own religion. And they have not generally any prejudice against Christianity, unless what has been excited by the immoral conduct of some who profess it. For

they do not know enough of Christianity, of its nature and doctrines, and its spirit and claims, to feel any prejudice against it.

There is another class or portion of the population who know more of Christianity, and are in a different state of mind in respect to it. They have perhaps been educated in some of the mission schools, or heard the Gospel preached, or read the Scriptures, or some Christian books, or have some acquaintance with the native Christians. In these, or some other ways, they have acquired considerable knowledge of Christianity, its history, its doctrines, and its duties. They have often more or less conviction of the truth of the Gospel, and of their duty to embrace it. They continue, however, to follow the Hindu religion, excusing themselves to their own consciences and to others as well as they can, for what they do. There are strong motives of a worldly nature to induce such persons to continue in their hereditary faith; at least not to renounce it, if they do not believe and practise it. If they should renounce their ancestral religion and embrace Christianity, they must incur sneering, reproach, and abuse. They must lose the good-will of their relatives and friends. They must break the rules of caste and become outcastes, and though the recent laws and decisions of the courts now protect such persons in the enjoyment of their personal and property rights, yet the circumstances of those who are expelled from their caste, who in the view of people generally become outcastes, are often very painful. In such cases there is often much suffering, which no law and no court can prevent, or relieve, or remove. The trials and sufferings which people often have to endure for breaking the rules of caste and becoming outcastes, cannot well be conceived by those who have not experienced them, or seen others actually enduring them. The members of the Madras Missionary Conference only expressed what many missionaries have seen, when they said, "Caste is one of the greatest obstacles to the progress of the Gospel in India." And again, “We have long regarded caste as a most formidable opponent of genuine Christianity, and a deadlier enemy in some respects to the souls of this people than even idolatry." Many of this class of people have peculiar claims on Christians for forbearance and sympathy, and for prayer to the God of all grace that they may be more enlightened and have strength of