signified for this change; but the monarch may be suspected rather of motives of curiosity, than of any sincere desire to profit by the ministry of the Baptist. But although the scene of John's ministry was changed, no change could be discovered in the manner in which his ministry was discharged. He who inherited the power and spirit of Elias, could not be awed by the majesty of kings. Himself greater than a prophet, he yet knew that there came One after him mightier than he, whose presence and authority he felt wherever he He viewed man as man, apart from the rank he filled, or the power he wielded; and thus he was the same intrepid and uncompromising reprover of sin in the palace of Herod, as on the banks of Jordan; in the wilderness he neither flattered the passions of the people, nor feared their violence; and in the palace, he disdained to be fettered by the trammels of royal authority. He knew that Herod could kill the body, but that the spirit was beyond his power. went. This prince was of an infamous character, and was then living in adultery with Herodias, the wife of Philip, his own brother. Of this John could not be ignorant, and his sense of duty could not permit him to be silent. There are few who would be the reprovers of sin in a palace: there are few, who would be either so honest, or so bold, as to condemn iniquity on the throne; a worldly prudence will suggest to us the propriety of being silent in reference to the sins of those whose wills we cannot control. But John knew, that the authority of the law of God is the same every where; that whatever is unlawful in the subject, is equally unlawful in the prince; that their high station aggravates, instead of excusing their sin, and renders the danger of its being imitated greater; and that as none are above the law of God, so none are above the reproofs of his ministers; and therefore, despising all the consequences which might result to himself, he reproved the jealous, dark-minded, and revengeful tyrant; and he did so in the plainest terms; he did not say it is not honourable for thee to have her; he denounced it as a crime, as a breach of the law of God, as a sin; "it is not lawful for thee to have her." John did his duty; and his reward, no doubt, was such as he expected; although different, certainly, from what it ought to have been. This honest reproof ought to have convinced Herod, that John was the best subject in his kingdom, and the most faithful servant at his court: amid the crowds of flatterers which surrounded him, Herod might have been glad to discover one so bold as to address him in the language of truth: here was a man whom a king might have been proud to possess, and whom he might have delighted to honour; and had he been wise for himself, he would have acted on his counsel, and put away the sin for which he had been reproved: but Herod knew not in this his day the things that belonged to his peace; instead of turning his anger against himself, or against the sin that was ruining his soul, he turned it against his reprover. Formerly he had venerated the character of John, he had heard him gladly, and in some things complied with his advice; but when he said to him, "It is not lawful for thee to have her," instantly his veneration was changed into resentment; he burst into a transport of anger, and commanded John to be seized, and thrown into prison. There is no sacrifice too great for the cause of truth, and the discharge of duty; we may surrender honour, we may part with liberty, we may submit to die, and if by doing so we have served the interests of truth, the sacrifice we have made is not too great. How often do we see the life which has been devoted to commerce, or to discovery, hazarded and lost; and shall the Christian refuse to give, for the honour of God, what thousands are willing to give for objects of far inferior importance? He who hesitates to do so, certainly does not act the most prudent part; has not been careful to 66 store his mind with the nighest wisdom; nor has be taken counsel with the best advisers. "He that loveth his life," said the Saviour, "shall lose it, and he that loseth his life, for my sake and the Gospel, shall find it." There is a gain which may be a loss. "Skin for skin," said one, yea all that a man hath will he give for his life;" but even life may be bought too dear: it is not on earth only that man is to live; and he who sells his future existence that he may enjoy the present, commits a greater folly than the man who buys a moment's ease with a whole lifetime of suffering. The soul may die as well as the body; and he who, to escape the agonies of an hour, would incur the pangs of an eternal death, exposes himself to a loss which no gain can compensate. "I will forewarn you," said the Saviour, "whom ye shall fear; fear him who, after he hath killed hath power to cast into hell; yea, I say unto you, fear him." Had John withstood the calls of duty in this one instance, had he not so sternly reproved this one fault, he might have continued to enjoy the favour of Herod, and might have lived with reputation at his court: but John neither sought the favour, nor feared the power of the tyrant; and rather than violate the commands of his conscience, he preferred a prison, with the discharge of his duty. This closed the public ministry of the Baptist. His had been a short course; not longer than three years and a-half had he stood before the nation of Israel preaching repentance: and now the work of John was at an end; he had prepared the paths of the Messiah, and it was proper that he should now retire, and leave the stage open for the appearance of his Master. vidence accomplished its designs by the wickedness of man. The cruelty of Herod was the means of extinguishing the light of the Morning Star, that the Sun of Righteousness might shine forth. Pro Let us now attend the preacher of the desert, and the reprover of the monarch, to the solitude of his dungeon. We have already seen John transported from the wilderness to the court; and in the latter station discharging his ministry as faithfully, and reproving sin as boldly, as in the former; saying to the rude soldier, to the abandoned publican, to the proud Pharisee, “O, generation of vipers, who hath warned you to flee from the wrath to come? Bring forth fruits meet for repentance: and now saying, to the tyrant on his throne, "It is not lawful for thee to have her." In this we discern a mind incapable of being changed by time, of being awed by power, or subdued by persecution. What a model for every minister of the Gospel! We now behold him carried from the court to the prison. As he had not sought, by unlawful means, to avoid suffering, so we have no reason to suppose that he sank under it when it came; he carried with him to his dungeon the consciousness that his Master's work had been faithfully performed; that he had gone before his face, in the spirit and power of Elias, reproving sin in all, till his course was stopped by the violence of man. Nor was he deserted in his prison; he was cheered by the reports which his disciples brought him, from time to time, of the progress of Christ; and visions of future glory-of the coming greatness and power of the Messiah's kingdom-would fit before the eyes of the prophet, and render him happier in his chains, than his persecutor in his palace. It does not follow, because we occupy a throne, that we are happy; nor are we necessarily miserable, because we lie in a prison. Happiness is not bound to the loftiest rank; nor is misery inseparable from the lowest external condition. Could we paint the secret terrors that shook the tyrant on his throne, or the secret joys that ravished the soul of the prophet in his prisonthe agony of the palace, the bliss of the dungeon--we could shew, that truth is to be courted even when she suffers, and that vice is to be shunned even when she triumphs. The voice of flattery, and the pomp of power, cannot charm to repose that restless adder, an awakened conscience; nor can the greatest tyrant, the heaviest chain, the darkest dungeon, rob us of the favour of God, or shut us out from his presence; they, therefore, cannot make us miserable. How strongly do these considerations enforce the injunction of the Saviour, “Fear not him, who, after he hath killed the body, hath no more that he can do; but fear him, who, after he hath killed, can cast into hell?" We shall close our narrative at present by remarking, that those who have been eminent for their holiness of life, the rank they have held in the Church of God, the good they have rendered to the world, are worthy of being remembered after they are gone. They may be shut up in prisons, or they may have descended into the grave, but they ought not to be forgotten by those who are reaping the harvest of their labour, and reposing in the shade of institutions reared by their wisdom and courage. With this duty our profit is more connected than their honour. We remember and admire the gifts of God which shone in them, their diligence in labour, their patience in suffering, their constancy in death, not for their praise merely, for they are dead, and are now as far beyond the applause of their earthly admirers as the rage of their cruel enemies the voice of praise, and the voice of blame: the pencil of the wit and the novelist, which has painted them as fanatics and madmen—and the page of honest history, which tells how noble the cause was for which they suffered, and how noble the spirit in which they suffered for it, both are now alike to them. But although they can receive neither pleasure nor pain from the estimation in which they are held by men, the cause of truth on earth may be affected by the manner in which they are spoken of. It is, therefore, our duty to keep in remembrance their contendings-the generous devotion with which they surrendered, at the call of duty, all that they loved on earth the fortitude with which they reproved sin in those who had the power and the will to resent the reproof-it is our duty, we say, to keep these qualities in remembrance, that we may be animated by their example, and that the same fire may be transfused into our bosoms, which burned with such strength in theirs. of baptism. Men have even contended against the possible salvation of such infants as have died without having had this sacrament administered to them; or have held, that, if they are the subjects of salvation, it can only be through the uncovenanted mercies of God. We maintain, on the contrary, that the phrase 66 uncovenanted mercies" is altogether unscriptural; and that all the members of Christ's mystical body, whether they may or may not have been baptized, must equally have been born again of those influences emblematically set forth by the sprinkling of water. And that there is nothing in these words, which must necessarily be interpreted as giving to this sacrament a prominence so manifestly at variance with the spirituality of the Gospel dispensation, must appear evident on consulting the context. Our Saviour had previously said, (ver. 3,) "except a man be born again, he cannot see the kingdom of God." Such an one must necessarily be excluded from that kingdom as incapable of seeing or appreciating its blessedness. And it is added, (ver. 6-8,) "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit." Here the reference seems to be altogether to the mighty work upon the heart, a work, which is undoubtedly mysterious, and, like all the works of Jehovah, even in external nature, incomprehensible to man in the various stages of its progress; but quite palpable to him, by reason of its salutary consequences. If, then, there be nothing treated of in the words above quoted but the regeneration of man's heart, we must conclude, that the two clauses in the former part of our But, it may be asked, has not time avenged the text, are merely two ways of expressing one and wrongs of the tyrant, and has not a later age awarded the same thing. And wherefore should we be the justice which was denied them by their own? Are not their names now mentioned with honour? Has not surprised at this, or for a moment regard it as if posterity approved of the principles for which they suf- it were an instance of unmeaning repetition? If fered, and execrated the wickedness of the men who there be one characteristic of style more decidedly pursued them to the death? We preach sermons at peculiar to the sacred writers, as compared their tombs, and we build monuments of marble above with those of more modern times, it is their antheir ashes. With a purer zeal, the poet has embalmed his song, and the historian his page, with the record of nexing to the formal enunciation of some weighty their deeds. And what higher tribute can we render? truth, in a manner fitted to impress the hearer or It must, however, be confessed, that there is some reader with its importance, another mode of exdifference between being able to discover merit in the pression, which, without addition or variation, dead, and being willing to confess it in the living: the reiterates the same truth. While it must be martyrs are no longer on the earth; they have passed admitted, that, in the instance before us, both to a world where, we feel assured, it is not necessary to maintain truth by suffering; but their cause is on the expressions are in some degree figurative, yet earth, and he who despises it despises them. the phrase, which is less familiar, has been selected, so as to arouse in the mind associations of interest. BAPTISM PREFIGURED BY THE deluge: BY THE REV. GEORGE ANDERSON, A. M., iii. 5. THIS passage has sometimes been interpreted so as to attach an undue importance to the ordinance It has been supposed, by an eminent critic of the last age, that the waters of the deluge have suggested the figure which is here employed; and he cites the language of the prophet Isaiah, (xlii. 3,) as capable of similar explication: "Thus saith Jehovah, I will pour water upon him that is thirsty, and floods upon the dry ground; I will pour my Spirit upon thy seed, and my blessing upon the spiritual interpretation of the great event with which it was so late of being associated. It may be profitable, perhaps, cursorily, to enumerate a few points, in which analogy may be traced between the high truths, spiritually shadowed forth by baptism, and the flood of Noah, by which it was prefigured. And, upon thine offspring." No doubt it may be said, I that the mention of that catastrophe should bring with regard to the imagery contained in these to our recollection the weighty truth with which words, that there exists a strong analogy between it has been associated by the apostle. On exathe consequences of an abundant supply of watermination, however, we may find, that it is as fit on a parched and desert land, and those of the a symbol of the gracious dealings of Jehovah with Spirit's influences upon the barren soil of the un- the Church, as is the beauteous arch of heaven regenerate heart. But it may be answered, that, of the faithfulness with which he will remember had the prophet pointed merely to the fertilizing his promise to preserve mankind from any returneffect of water upon a dry and sterile tract of ing deluge. Even in the latter instance we have country, he would have spoken rather of the to confess, that the symbol and its spiritual inmighty river confined within its appointed chan- tent are but too little associated in our minds; nel, and, while pursuing its regular and majestic although that meaning was revealed at the first course towards the all-devouring deep, carrying institution of the type. And we cannot be at with it, and every where depositing, what was to all surprised, if in the former case also we have, enrich and fructify the fields; whereas the imagery either from a similar indifference or misappremade use of suggests to us the devastating pro-hension, meditated unfrequently and carelessly gress of an angry deluge. It may appear to the reader, that a similar objection must lie against any interpretation which would hold these passages to allude to the flood of Noah. But it should be kept in mind, that, notwithstanding the fearful havoc which was occasioned by that terrible catastrophe among the inhabitants of the then existing world, and all forms of property which they had held in estimation, the blessings which it was intended and fitted to confer upon the human race, if not by its fertilizing influence on the surface of our globe, at least by the deliverance of the fathers of the Church, were immeasurably greater than the temporary evils by which it was to be accompanied, and to be imparted to a multitude unspeakably surpassing in number the victims of its overwhelming progress. Accordingly, the inspired writer, (1 Pet. iii. 21,) not only connects the two things, as he might have done in a passing illustration, but pointedly inculcates upon us that the deluge was a figure, nay, a type of the holy ordinance of baptism, as afterwards to be instituted by Jesus. "Which," (viz., the spirits, unto whom, though now in prison, the Saviour had preached by the Holy Ghost given unto Noah,)" which sometime were disobedient, when once the long-suffering of God waited in the days of Noe, while the ark was a preparing, wherein few, that is, eight souls, were saved by water: the like figure whereunto, baptism (not the putting away of the filth of the flesh, but the answer of a good conscience toward God) doth also now save us, by the resurrection of Jesus Christ." When we have read this passage of Scripture, we cannot but admit, that the office of baptism was typically set forth by the waters, which in the days of Noah swept over the surface of our world. But even whilst we do so, and while pondering this strong language in which it is so strikingly and so unexpectedly introduced, informing us of what would never have occurred to us, had it not been suggested by revelation, (the abrupt introduction of the subject, too, seeming to indicate a special purpose of stamping it as a revelation particularly valuable:) we may yet feel, that there is no such analogy between the deluge and the shedding of God's Spirit as represented by baptismal sprinkling, as 1. Water, which was the element made use of to destroy the old world, is not necessarily a destructive agent. On the contrary, it is essential to the comfort and even to the existence of man. So the Holy Spirit, whose influences are shadowed forth in the water of baptism, and who has gone forth in the name and by reason of the death of Jesus who is the life and light of the world, is He in whom we "live, and move, and have our being." To whatever length the natural man may go, in resistance of God's Spirit, though he should add mockery to contempt, ridiculing the doctrine of his influences, as set forth in the Gospel of regeneration, yet can he not cast himself off from dependence on that great Omnipresent Being. Aud in this we refer not merely to the adventitious blessings of his earthly lot. The gifts of mind are equally from God. All the evil thoughts and unhallowed teelings of which he is at any time conscious, and which are the fountain of crime, in all its varying degrees of aggravation, are the perversion of a mental or spiritual strength which cometh from Jehovah, and which, if employed as it ought to have been, to his glory, would have conduced to the greatest possible blessedness of man. 2. Even the desolating power with which the waters were armed, when they buried a generation in their depths, was not necessarily the cause of destruction to any. The patriarch was authorized to preach repentance, and he possibly would tell them that their impenitence alone would make the fate of the world inevitable; or, at all events, that, if any cast in their lot with him and his family, there would not be wanting means to justify his preaching, in the accomplishment of their promised deliverance. There appears to be something strikingly analogous in the circumstances of those who are ever and anon engulphed in the billows of Jehovah's wrath, for their persevering neglect of religious advantages. They cherish not, but stifle H the convictions of sin in their hearts. And, when | the vicegerent of God within them is aroused into action, by such spiritual operations as are common to the hearers of the Gospel generally, they quench his emotions, making their spiritual privileges the cause of a fearfully aggravated condemnation. The Sacred Volume teems with denunciations against the stubborn unbelief of such. "They are condemned already, because they have not believed;" for God hath prepared a spiritual ark, "by the which he condemns the world." And having turned the grace of Jehovah into a curse, it shall at last advance upon them with the appalling aspect and sweeping ruin of an all-devouring deluge. But the everlasting destruction which then shall ensue, cannot be regarded as arising from any thing but the sin of mankind. prophets and apostles, and the primitive Christians generally, or those which were, in great condescension, effected by himself, we behold the evidence of an accumulated mass of resources, which time and eternity will alike fail to exhaust. The surges of tribulation, threatening to overwhelm the Christian, the depths of temptation, yawning wide to "swallow him up,"-the world, at one time involving its victim in a sea of troubles, and anon joyously floating his leaping bark along the rivers of its pleasures,-the mysterious abyss of terror and pollution, and horrible anguish, (that great deep, from the dreary associations of which Demons prayed to be exempted, and from whose bourne Satan and his hostile legions issue forth to defy the Church and the Church's God;) all will fail alike to endanger or impede the onward course 3. In both cases there is an ark, from the pre- of that little ark, in which the mighty antitype of servation of which a greater amount of blessedness Noah dwells in all security with the family of his than of misery will accrue to the human race. choice! These are upheld in safety and comfort, The sufferers were lamentably numerous at the on the bosom of the Great Eternal, resting on flood, "wherein few, that is eight souls, were whose sacred influences, the ocean of their holy saved." Still, however, they are unspeakably out-joy, the vessel of the Church, though it may somenumbered by the myriads who have descended from Noah, and in each succeeding generation enjoyed all the ordinary blessings of a beneficent providence. In like manner, the portion of mankind who shall be finally delivered from all the consequences of their iniquity, in its guilt, pollution, and power, will be "a multitude whom no man can number." The disciples were "a little flock" in the days of our Lord, but they multiplied rapidly on his ascension and the outpouring of the Spirit. Now there is a large mass of sincere worshippers of the Angel-Jehovah. In the days of the millenium, which will probably be a very protracted period, his religion will be universal. When, therefore, we add to the numbers, who, in manhood, shall have enrolled themselves as adherents of the cause of Christ, all those who, in infant years, have been united to the Church above, it becomes apparent that the glory, honour, and immortality, to be inherited by the saints, will far surpass in degree all the evil resulting from unbelief in man. 4. In each case the ark was upheld by the special power and protecting guardianship of Jesus and his Father. Though the capacity of the ark has been demonstrated to have been well adapted for the purpose it was to serve, its particular construction cannot now be ascertained. We may be well assured, however, that whatsoever was its form it could not have been saved from the common ruin but by a providence equally special with that by which its plan and structure were appointed and executed. In like manner, the Church and its ordinances are under the vigilant superintendence of the Almighty King. The foundations of Christian faith are the declaration, "All power is given unto me, in heaven and in earth," and the promise, "Lo! I am with you alway even to the end of the world." The secret springs of his providence have been all unveiled in the history of the Church. And, whether in the wonders performed by times seem to stagger and reel, shall ride out the storm unscathed, and arrive at last at a quiet haven. Finally, as Noah took refuge in the one ark, which had been prepared with the approbation of Jehovah, so we find the Holy Mediator included in that into which his people have been shut by the hand of God. His delights, from eternity, were with the children of men. So when, in the fulness of the ages, he left the throne of his glory, he did not revolt from the humiliating alliance with the flesh and blood of fallen humanity, but rather rejoiced to draw closer and closer the bonds of the union. He was admitted by baptism a member of the Church. He was anointed with the oil of joy above his fellows. He accepted the ministrations of angels, and cultivated, with holy ardour, the fellowship of his Father's Spirit, the absence of whose consolations, in the hour and power of darkness, he so pathetically lamented! In all things but sin he determined to be one with his brethren. And they are to be regarded as one with him, even as he is one with his heavenly Father; in which expression he does not seem to allude to his relation to the Father and the Holy Spirit, personally considered, seeing the latter is not even named, but to the ties of the eternal covenant, binding him down to certain conditions. As his goings forth on this object were from eternity, to eternity they shall endure. When he shall have given up the kingdom to his Father, resigning into his hands the temporary commission to conquer the rebel province, (it being again recognized as a constituent territory, within the circuit of his wide dominions,) he shall be regarded as still subject to his Father, by reason of his continued official connection with the Church, of which eternity shall hail him King! His people too, we are assured, shall reign with Him as kings and priests for ever. The union between them and their glorified Head, shall be lasting as eternity itself, and in the full fruition of heavenly bliss, | they shall enjoy a happiness unutterable and inconceivable. THE MISSION AT POONAH, A BRANCH OF THE GENERAL ASSEMBLY'S INDIA MISSION. [The following interesting account of the progress of this Mission during 1836, is contained in a statement transmitted by the Rev. James Mitchell, one of the Church of Scotland's Missionaries in India, addressed to the Convener of the Assembly's Committee. The document bears date 28th November last.] IN the mercy of God, I have been permitted to labour at the Poonah Station for another year; and in now taking a review of the mission for that period, I feel, that whilst I have reason to praise the Lord for his goodness, I have much reason of humiliation on account of my own shortcomings, and of the little fruit that has as yet appeared. I trust, however, that my labours have not been altogether in vain, and that, should the Lord permit me still to continue to sow and water the seed, there will shortly be a reaping time of joy. I. I begin with the preaching of the Gospel. In the Márathi department, I have officiated daily, except on particular occasions, in the bázárs and streets of the city and encampment of Poonah. I generally devote part of the afternoon to this exercise, and continue from an hour and a-half to two hours in one or more places, to address the people. The number of persons who hear on these occasions is various, but generally considerable. In Poonah itself, I commonly avoid the great thoroughfares, as they are so noisy as to render it | difficult to speak so as to be heard, and as I am there more exposed to interruptions. Street-preaching, though it has these disadvantages, yet has advantages too, which could not be so well secured were we to confine ourselves to particular houses on all occasions. The houses are apt soon to be deserted, or to be attended by a few in their vicinity only; in order, then, to come into contact with the people at large, it is necessary to seek them out, and speak to them wherever they can be found. They have, in general, so much apathy on almost every subject connected with moral and intellectual improvement, that though they will hear patiently when addressed, they will exert themselves very little to find instruction in reference to it. When I meet any at these meetings who seem at all impressed, I invite them to call upon me at my house for more particular information, which many of them do. numbers, and there do not seem to be many Presbyte It has not been in my power to do much for the spread of divine truth in the surrounding country by itinerant preaching. During the year, I have been able to accomplish only one tour of much extent. It occupied most of the months of January and February last. Leaving Poonah, I proceeded directly to Bombay, where I remained for a few days; thence I proceeded through Salsette, accompanied by Dr Wilson. Parting from him at Ghorabandar, I visited Bassin, where I remained three days preaching the glad tidings, and distributing books. I thence proceeded to Bhewndy, where for two days I was similarly employed. I thence crossed over the country, preaching in the various villages of the Konkan, towards the Dakhan, to which I ascended by the Náná Ghát, and spent some days in Jùnír and the neighbouring villages. From this place I proceeded directly to Poonah, visiting most of the villages on the way. I everywhere found the people willing to hear my message, and receive our publications. One young man, who seemed considerably impressed, followed me from Bassin, and remained sometime under instruction at Poonah, but afterwards, as I had reason to express to him my fears of the purity of his motives, he left me for his native place near Jùnír, and I have not since heard anything of him. I feel much the desirableness of tours, and were there another missionary at the station, would be inclined to spend a month now and then in visiting the principal towns of this part of the Dakhan. A person who has not engaged in this part of missionary labour, can have no idea of the degree of knowledge which may in this way be communicated. The preaching of the missionary, and the discussions which are carried on between him and the Brahmáns, before the people at large, excite inquiry, and lead them to read the tracts and books which are left amongst them. They find that their system is assailed and very vulnerable: and the simple and sublime doctrines of our faith take an indelible hold of their understandings. During the year, I have continued to take the spirit- There are now few villages in this part of the country ual charge of the English congregation connected with where some of the people, through means of the preachthe mission. The services have been as follows:-ing of missionaries, cannot give an outline of the prinTwo diets of public worship on Sabbath, one with the soldiers, in the B. E. regiment school-room, on Tuesday evening, and another in our own chapel on Thursday evening. The attendance of all classes has been much the same as in former years. Since the month of June, when the Queen's regiment left the station, we have not had quite so many soldiers, as H. M. 17th regiment, which succeeded it, is yet not complete in respect to I have five days in the week statedly a large morning assembly of the inmates of the Poonah bázár poor's asylum, which is under my superintendence, and others to whom I read and expound the Scriptures, and then pray with and for them. On Sabbaths, besides the morning meeting just mentioned, I preach, and engage in the usual devotional services of singing and prayer, in a large school-room in the principal bázár, which is attended by the older boys and girls of the schools, inquirers, some gentlemen's servants, and generally a considerable number of town's people, who, when passing, come in, and either remain the whole time, or after hearing a little go out, and are succeeded by others. cipal doctrines of the Gospel. Thus the way of the Lord is preparing; all that is wanting is the Spirit to render the Word heard powerful. II. The next means of advancing the knowledge of the truth, which I have used, is the education of both young and old in the mission schools. These are now of two kinds, Maráthí and English, each of which I shall notice in order. |