ry whence they were taken easily perceptible; but the one is susceptible of a higher degree of polish than the other, it is closer grained, and more diversified in its veins, and consequently more beautiful and valuable. Two men in like manner, may be converted by the same Spirit, and brought under the influence of the same gospel; but the native dignity of character of the one, his talents and previous discipline render him a more polished shaft than the other, in the hands of the Lord, and a more distinguished christian. The grace of God indeed can accomplish what no mere human power can; but that grace does not make all its recipients equal in all respects. There are those who creep along the earth's surface, scarce able to rise above its influence; there are others who can mount as on eagles' wings, walk without being faint, and run without being wearied. And from our knowledge of the native character we should say, that, in the scale of christian excellence, the Hindu convert perhaps holds the lowest place.

There are others who, avoiding the errors of those already mentioned, pass into the opposite extreme. They expect too little. They are ever ready to excuse the native christian on account of his former habits and prejudices. His conscience in his heathen state, was dead; he had no proper conception of right and wrong, his only effort was to gratify passion, and acquire riches, by any or every means however base. When such a person embraces a purer faith, much it is said, cannot be expected from him; and the same rule which is applicable to believers in a christian land does not apply to his case. Much we confess, cannot be expected from such a one, but surely there must be some features in his character to distinguish him from others?

That a native christian should be deficient in industrious habits-that he should be subject to be overtaken by grievous and sore temptations-that he is deficient in energy and decision of character, and apt to vacillate, can be readily conceived; but that he should not exhibit the grand characteristics of the christian life, which in its general features is the same every where, is what we do not understand. If christianity be any thing, it makes every one who receives it, in sincerity and truth," a new creature in Christ Jesus." What those general features of the christian character, which ought to exist here as well as elsewhere, are, cannot be particularly described at present; in general, however, we should expect to find native christians distinguished for humility, for a desire to acquire spiritual knowledge -by anxiety for the salvation of their countrymen, and, in the midst of many temptations and failings, by an earnest endeavour to know and do the will of God. Perhaps we cannot better describe what ought to be expected of native converts, than by

stating the peculiar features of Bábájí's character.

He was

far from being perfect; he was subject to the same failings as other men, and particularly to such as are incident to a Hindu

"He seized," says Mr. Read, 66 on every new truth to which his mind was directed, or which discovered itself to him in his reading or meditation, with an avidity truly astonishing. It was gratifying to see with what delight he would hang on your lips, while relating to him some portion of Sacred History which had not yet been translated; or illustrating some particular doctrine with which he was but partially, or not at all, acquainted; or while directing his mind to some eminent examples of Christian fortitude or devotedness. He grasped the truth with peculiar eagerness, and seldom would allow even a suggestion or an incidental mention of any one truth, which he did not well understand, to pass till he had, by further inquiry, not only made himself master of it, but made it subservient to his own benefit by a self-application. Nor would he stop here. He, more peculiarly than any person I have ever met, had the happy talent, or rather I should say, the invaluable spiritual gift, of communicating to others and of enforcing on their consciences every truth which he had himself acquired."

"In his demeanour, as a man or as a Christian, he was modest, gentle and affectionate, kind-hearted and ingenuous; conscientious and upright in his secular dealings, fervent and active in his piety; frequently fertile in devising, and always willing and ready in co-operating to accomplish, any plan of usefulness."

To this delineation we may add his humility and sorrow for sin, and his anxiety for the salvation of his countrymen, which was so intense that he often laboured beyond his strength. But is this the general character of native christians? Are they in labours abundant? Will they speak oft of the love of Christ, the blessedness of the Gospel, and the way of salvation to their heathen neighbours? Alas! it is not so, and truth compels us to make the lamentable confession. Native teachers and catechists are to be found; but it is to be feared that in many cases they are not influenced by the highest motives. The Bengáli loves a roving life, and he would rather become a travelling-catechist than follow a more stationary employment. Such labourers may perform a certain amount of labour, for a certain sum of money; but it would be vain to expect them to move a step beyond the beaten track, in which their salary is obtained.

This may appear a harsh censure, and willingly would we expunge it, did a regard to truth allow us. The missionaries, who are best acquainted with this fact, are exceedingly cautious about employing such instrumentality. But are there no Bábájís to be found among native christians? Yes, thank God there are a few, and we know some of them; yet their number alas! is exceedingly limited. The memoir of the Christian Brahman has led us to touch upon these subjects; they are of the utmost importance, and call for the prayerful consideration of every one VII.

2 T

We

interested in the progress of Christianity in this country. have delivered ourselves, concisely and imperfectly indeed, but freely and honestly, in order that the real state of the native churches may be perceived and felt, and that the difficulties and disappointments with which Missionaries have to contend, may be so known as to excite the prayers and sympathies of their Christian brethren. Such a view of the state of the native churches, and such a representation of the untoward nature of the Hindu character are calculated, it may be said, to discourage the friends of missions, and to cause them to withdraw from the work. We humbly conceive, that the feeling which dictates such a sentiment is the grand mistake in this matter. Our people, and frequently our ministers, look not so much to the path of duty as to the amount of success--not so much to the command of the Redeemer, as to the rewards with which he crowns us here. May not the blessing be withheld from us just because we are apt to give the glory to man, and not to God? because, in fact, we are inclined to trust Him no farther than we can trace Him? Let ministers and people seriously reflect upon this subject. The amount of success which attends the labours of missionaries in evangelising the heathen, is not, and ought never to be regarded by the church as the rule of her conduct. Whether men will hear, or whether they will forbear, Christians are bound, by the most solemn ties, to spread the gospel. It is a bad indication of the state of feeling in the church, when men are excited to come up to the help of the Lord, from a regard to the laurels that each party may gain on the field, rather than impelled by a sense of obligation and heartfelt regard to the commands of their master. It is pleasant, indeed, to see our labours crowned with success; and it is but human to be depressed by the apparent inefficacy of all the toil, and anxiety, and energy, which are expended on a field so spiritually barren. But our exultation, on the one hand, should flow from a higher source, and our depression on the other should be corrected by confidence in the faithfulness of God. "Rejoice not, said our Lord, to the first band of missionaries, that the spirits are subject unto you, but rather rejoice, because your names are written in heaven." Luke x. 20. Moreover, men are nowhere in scripture commanded to convert the heathen; if such were the terms of the commission, doubtless every faithful missionary would have succeeded in converting souls. We are commanded to instruct men by teaching the doctrines of Christ, to proclaim the gospel to every creature; and this instruction may become the means of conversion or it may not: the result is not dependant upon the messenger-either on his character or his mode of teaching*.

* We do not subscribe to this, thus absolutely and nakedly stated, though we do to the principle involved.-ED.

As we have no reason to hope that God will bless the labours of an unfaithful servant, neither have we reason to expect that the efforts of the diligent and faithful missionary will, in all cases, be attended with success. Hindrances may arise from the impenetrable ignorance, the corruption and wickedness of the heathen, and from the moral sense having become dormant; there may be many circumstances, having a bearing upon the progress of the gospel, of which we can form no judgment; not to mention the inscrutable decrees of the Almighty, who doeth according to his will in the armies of heaven, and among the inhabitants of the earth. The duty of the missionary is plain-whether he experience visible success or not, he must labour, according to his ability for the salvation of souls, depending entirely upon the influences of God's Spirit for his success. He is apt to be depressed and ready to sink for want of encouragement; he is also liable to go through a beaten path from a conscientious regard to duty, without being duly anxious about the result of his labours. These are the Scylla and Charybdis on either hand, that beset his path; and it requires much wisdom, and piety, and strong faith, to preserve one'sself from falling into the one or the other. The case of Bábájí, and others that we could name, are remarkable proofs of the practicability of bringing the Hindu under the benign influence of the Gospel. These are proofs which ought to convince every opponent, that the Gospel has a mighty influence over the dispositions of the worst specimens of human nature they are proofs which ought to shew our modern school of prophets and miracle-mongers, that notwithstanding their uncharitableness, the Lord is still with his church, and continues to accompany his word with power and demonstration of the Holy Spirit. We have candidly acknowledged, that as far as real conversions are concerned, little has been yet effected. We have fairly noted, as far as our knowledge extends, the state of the native christian churches. And although some may be disposed to think that a very discouraging picture has been drawn, we are still persuaded that quite as much has been done as was to be expected from the amount of means employed and the character of the Hindus; much more than those who are unacquainted with Missionary operations are willing to allow. It would be very easy, were it necessary, to shew, both from sacred and ecclesiastical history, that no great change was ever suddenly brought about in the moral and religious habits of any nation. The remarkable and rapid progress of the gospel after the day of Pentecost, was preceded by the preaching of John the Baptist, the miracles of the Saviour, and the teachings of his disciples; and many circumstances in providence had prepared the minds of men for some great change. The prin

ciples of the Reformation, which burst forth in such splendour in Luther's time, were felt and cherished, and were secretly spreading their influence, in many parts of Europe long before he was born. Why should we expect to see light suddenly spring out of darkness? Why should we look for order and harmony to arise, of a sudden out of confusion? In the plan of redemption God does not so deal with the souls of men, in ordinary cases. There is a seed-time, as well as a harvest, in the Missionary field; some must Sow with tears, and others who enter into their labours will reap with joy; but the Lord of the harvest will cause "both him that soweth, and him that reapeth, to rejoice together." India has heretofore had but its sowing time. The seed of the kingdom has been scattered far and wide. The strong chains of superstition are falling off, and the people are inquiring. The Hindu begins to show some signs of possessing a conscience susceptible of serious impressions. Many are intellectually convinced of the superior claims of Christianity, and still more expect some great change. These are highly important effects, and those who have been instrumental in bringing them about, ought not to be discouraged; for their part of the work is necessary and promotive of the great consummation-the regeneration of India; and their labour will not be in vain in the Lord."

The perusul of Mr. Read's work has drawn our attention to another subject of deep interest, on which we intended to make some remarks; but this article has already occupied so much more space than we anticipated, that we can devote but a few lines to its consideration. Speaking of the manner in which Bábájí explained the truths of Christianity, and the apparent interest with which he was listened to. Mr. Read says:

"He explained to them the nature of the Christian religion, removed their objections, and pointed out to them the absurdities, and the errors of their own system. The whole lifetime of a foreigner would be insufficient to qualify him to perform this part of missionary labour, so ably as a pious intelligent Brahman can do; so well, I may say, as Bábájí did. This does not merely suppose a competent acquaintance with their language, but it supposes a knowledge of every thing which makes a Hindoo differ in habits of thinking, in modes of reasoning, in prejudices, superstitions, maxims, or customs, from a foreigner. Foreigners, missionaries from Christian lands, we must have, in order to prepare the instruments who are to accomplish the great work, which remains to be done in India; but the instruments themselves must be natives of the country."

It is evident, to every one at all acquainted with the subject, that India must be evangelized by native agency; and consequently too much attention cannot be paid to raising up efficient native labourers. How this is to be done, and what are the best means to be adopted, it is not our province at present to discuss. One thing however, in connection with this subject, seems to demand immediate attention. Natives designed for catechists