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boat for more. I found a number of people surrounding it, and I thought I might as well speak to them. I addressed them; and had scarcely spoken half an hour, when I found a concourse of people surrounding the boat, as far as my voice could be heard: if I say there were upward of 3000, I do not at all exaggerate. Having spoken for an hour and a half, as loud as I possibly could, I wished very much to be relieved, and a brother Missionary came to relieve me. He took up a Tract, and began to read to the people; and we then went on alternately. A third Missionary came, and he likewise commenced speaking and reading to the people. When we had gone on till about twelve o'clock, I said to the people, "Now you must go: we can speak no more, for we are tired: we will go in and lie down." The people said, "Do so." We had scarcely been in half an hour, when I heard a noise. I looked up, and saw two men coming in. I asked them what they wanted; and they said, after some apology, "Oh, Sirs, the people outside send us in: they think you have slept long enough: you might come out again, and preach to them, and tell them more of what Jesus has done for them." What could we do after such an invitation? We went out, and continued speaking till four in the afternoon. Next day, from six o'clock till four in the afternoon, we found the same number of people, and almost the same persons, again surrounding the boat, some standing up to the loins in water, listening to the glad tidings of Salvation.

The way in which we preach the Gospel is a little different from that in which a Christian Minister has to address Christians in this country. Our hearers are generally, throughout the week, all heathens, and they are not always very quiet now and then they speak themselves, and make objections while we speak. However, we generally find that they follow us in our preaching, and listen with the greatest attention to what we have to say. I will just describe one of my last sermons in Benares before I was taken ill. I preached on the strait gate: the chapel was quite full, and the attention seemed to be very great. The people followed me while I described the gate, and likewise what was required from every one who wished to enter; and having done so, I was obliged to speak as Natives do, and think as they think, in order to come home to their minds. I therefore first described the worldly-minded man, who

THE GOSPEL IN NORTH INDIA.

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cares nothing about Religion, and yet thinks to enter into the Kingdom of Heaven; and I said, "There comes one, with his elephants and his camels surrounding him: he cares nothing about God, or Salvation, or Heaven, but only about the conveniences of life; and yet he believes he shall be happy hereafter. Up he comes to the strait gate, and thinks he shall get right through.' As I said so, one of my hearers cried out, "He must come down from the elephant; otherwise, he will never be able to get in at the strait gate.' I said, "Yes; that is, he must leave his worldliness and his carelessness behind, or he will never succeed in getting in at the strait gate. Then I described a second character, of whom our Lord says, they cannot serve God and mammon; that is, those who wish to serve their Master, and at the same time also wish to serve the world: and I said, "See, my friends! one side of the man is perfectly ready for his Master's service; but on the other side he has a large bundle of the world. He rushes up to the strait gate, and thinks he shall get through; but he will find great difficulty." As I said this, another man said, “Yes, he must leave his bundle behind, or he will never get through." I could only say, "So it is: if we wish to get through the strait gate, and go to heaven, we must desire the same with our whole heart; for Christ will have no divided heart: He will have the whole heart; He will reign supremely, or not at all; He will either drive sin out from the heart of man, or sin will drive Him out: both cannot be at the same time in the heart." The third class I described, was the proud; and in doing so, I had nothing to do but to delineate such a character as we see every day in Benaresa proud Mahomedan-but without mentioning his name. I said, "You see he walks along, conscious of doing no one wrong, of saying his prayers, of paying every one his due; and he thinks he shall walk right into heaven. Up he goes to the strait gate." Here another man said, He must stoop, he must stoop, or he will break his head." I said, "Do you know what you say 66 ?" Yes," he replied: "the man must leave his pride behind; he must come as a poor sinner: and what I mean by stooping is, he must humble himself; and unless he does so, he will never walk in at the strait gate." I could only say, "You have said well.”You see, my friends, the people understand us, and follow us in our preaching.

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DIFFICULTIES IN PRINTING THE

But not only so: the Gospel has made an impression upon their hearts. Ten years ago, when I began to preach to them alone, I was often told, "Oh, you had better go home; your preaching is of no use; no one will believe you." But how is it now? They say, "We know you will prevail; we know Hindooism will fall: if you were to attack us in our ceremonies, it would be well, and you might preach a long time before you broke down the building; but you come and preach the Gospel every day, and thereby you knock at the foundation; and when that is gone, the whole building will come down with a crash." I remember one day, after an earthquake had rent in two the flight of steps leading from the Ganges into the city, and part of the ghaut, with a temple on it, had been sunk, a Brahmin came behind me, as I was looking at what had taken place, and said, "I know of what you are thinking." I answered, "I should suppose that is more than you can tell."—"You think," he said, "that just as this ghaut has sunk, so Hindooism is sinking; and that just as the god of that temple was unable to uphold the temple, so the religion cannot be upheld, and is going to pieces." I said, “Yes, I have been contemplating something of this kind, though perhaps not so clearly as you have brought it before my mind; but just so it is."

DIFFICULTIES IN PRINTING THE MALAYALIM SCRIPTURES AT COTTAYAM.

In the Rev. B. Bailey's retrospect of his Missionary labours at Cottayam, which was given at page 57 of our Number for May last, it was stated that one of the important objects which the Lord had enabled him to accomplish, was the translation and printing of the Word of God in the Malayalim Language. Some of the difficulties with which Mr. Bailey had to contend in the prosecution of this object will appear from the following account of the Cottayam Press, taken from the Second Part of "South-Indian Sketches," which has just been published:

This printing-press had been anxiously expected; and its arrival was not only an unspeakable joy to the Missionaries, but a subject of great delight to the Metran: it was a thing,

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he said, that had often been heard of in that country, but had never been seen. But, to Mr. Bailey's disappointment, he found the types were only English ones; and though these would be very useful in providing English books for the Students in the College, they were of no use at all in printing the Scriptures, which he had by this time translated into Malayalim. The Corresponding Committee undertook to have a fount of Malayalim types cast at Madras. A year elapsed before they arrived; and the eagerness with which Mr. Bailey had looked forward to their arrival was only equalled by his mortification at finding them so defective and incorrect as to be nearly useless. Most persons, I think, would have been tempted to give up the attempt of printing in Malayalim as hopeless, and have contented themselves with getting as many manuscript copies made as possible. But Mr. Bailey was not discouraged: he knew how great an instrument for good the free circulation of the Word of God must ever prove; and he knew how few copies, comparatively, could be obtained by mere transcribing. Accordingly, without having ever seen a type-foundry or any part of one, he set himself to form his own types, with only such aid as he could obtain from books and the common native workmen. By their help he succeeded in producing a set of types, of which Colonel M'Douall, then the Resident, speaks as extremely beautiful and correct. Still, there was no printer; but, not disheartened, Mr. Bailey so efficiently instructed an orphan boy whom he had benevolently brought up, that this want was soon supplied.

How pleasant it is to see a mind thus overcoming difficulties which appeared almost insurmountable; and this not so much by any sudden exertion or feeling of enthusiasm, but by steady, well-directed, persevering effort!

The printed Malayalim Scriptures were indeed Mr. Bailey's own. The translation was his, the types were formed by himself, and the printing was executed by one whom his own kindness had brought up. And who shall say how many hearts have had reason to bless God that He did not permit His Servant to give up the work in despair?*

Besides the distribution of the Scriptures among the Syrians, many instances have occurred of Syro-Roman and Roman-Catholic Priests applying both for Syriac and Malayalim Bibles; and also for Tracts, which Mr. Bailey is printing for the Malayalim Church-ofEngland Tract-and-Book Society.

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INDIFFERENCE OF HINDOOS TO FEMALE EDUCATION.

Since that time, Mr. Bailey has translated the whole of the Common Prayer-Book into Malayalim; revised a second edition; and has now completed a Malayalim and English Dictionary, of which the Rajah undertakes to pay the whole

cost.

INDIFFERENCE OF HINDOOS TO FEMALE EDUCATION.

THE REV. C. P. Farrar and Mrs. Farrar returned to their Missionary labours in Nassuck, Western India, in May 1842, after a visit to England for the benefit of their health. Mrs. Farrar thus describes, in her Journal, the difficulties with which she has to contend, in endeavouring to raise the Female character by means of education :

June 21, 1842-Since my return, I have been endeavouring to collect a Girls' School under our own roof, in lieu of the one which we formerly had. We used to maintain the girls but it is now thought desirable that we should recommence operations upon some other plan. It is extremely difficult to collect girls, when no temporal advantage is afforded to them. This difficulty is, I believe, felt in every Mission; but more particularly in this Brahminical City, where the deeply-rooted prejudices of Hindooism are so fondly nurtured and cherished. In Bombay there is a very mixed population, chiefly dependent upon the European community, the weight of whose influence is thrown into the scale of female education; but here we have not so great a mixture of castes; and the lower orders being in a great measure dependent upon the Brahmins for their livelihood, are therefore, from self-interest as well as superstition, entirely under their controul. When it is known that the Brahmins here have been continually plotting to drive the Missionaries from the city, and that they have endeavoured to put out of caste those individuals who have rented houses to them, and those employed as Teachers, or even servants, in the Mission, it is not surprising that Mission Schools should meet with opposition. With regard to boys, the people are more disposed to regard. education as a benefit in their case, and it is therefore not so difficult to induce their attendance; but female education is an innovation which exposes them to the reproach of infringing on the customs of their ancestors, and in which they