Some Missionaries have two standards-a lower for baptism, a higher for the Lord's Supper. A certain amount of Christian knowledge and a corresponding outward walk, are sought for the former; true conversion, as far as it can be ascertained, for the latter. Other Missionaries hold that the Word of God does not recognise two standards, and require the higher test for baptism, which carries with it admission to the communion.

Certificates of Baptism.-These should be given with care. Not long ago, a great scoundrel deceived a young Missionary and obtained a certificate of baptism, recommending him as now a brother beloved. The use he made of it, was to go begging among Europeans, showing the certificate, and thus obtaining money to spend in debauchery.

XII. NATIVE CHRISTIANS. GENERAL VIEW. Roman Catholics.-The following table will show the number and distribution of the adherents of the Church of Rome

The Madras Catholic Directory, on which the above Table is based, gives the fullest summary the compiler has met with respecting Roman Catholic Missions in India. It may be obtained annually by remitting 1 Rupee 2 Annas to the Catholic Book Depository, No. 2 Armenian Street, Madras.

Protestant Native Christians.-Zeigenbalg and Plutscho, the first Protestant Missionaries to India, landed at Tranquebar in 1706. Kiernander, the first Protestant Missionary to Bengal, proceeded from South India to Calcutta in 1758. In the Bombay Presidency, Protestant Missions seem to date only from 1813. Converts are by no means equally distributed. Out of 138,543 in India in 1862, about two-thirds were to be found within a radius of a hundred and fifty miles from Cape Comorin. 94,540 were Tamils; next to them were Bengalis, 16,277 in number. The following Tables, based on returns obtained by Dr. Mullens, give the statistics of Protestant Missions in 1852 and 1862, with the Societies.

R

12
70
3

2993 162 186

102 113 1. 17 130 189 3,500 4,719 14,778 20,774 6170

183 1 3

...

290 166576

18 109

66

Original Castes.-It has already been stated, how much each caste is isolated, any movement being confined to its own limits. People in England do not discriminate to them all Hindus are much alike. Indeed, Missionaries have been charged with being as proud of their high caste converts, as before the Mutiny European Officers were proud of their high caste Sepoys. This assertion is made in sheer ignorance. There may be a vast difference between the baptism of a Kulin Brahman and that of a Hindu scavenger. Both may be equally sincere; but any man of experience will remember, that the former has every thing to lose, while the latter is placed in a higher position in the social scale. The former may become a Professor in a College and write a book like, Dialogues on the Hindu Philosophy"; the latter may never learn even to read. The question has also another aspect of great importance. The conversion of a Brahman tells upon all Hindus; the baptism of a scavenger, so far from being an argument with the masses in favor of Christianity, has a contrary effect. The compiler utterly repudiates any caste-feeling-the whole system he detests intensely. Still, it cannot be ignored. As one of the greatest obstacles to the progress of the Gospel in India, it deserves the most careful investigation. It is very desirable to have, in addition to the numbers, a list of the castes from which Native Christians in India were originally drawn. Of course, it is impossible to tell in some cases, as with regard to orphan children in North India. Generally, however, it may readily be ascertained. The Bishop of Calcutta remarks in his last charge:

"It is notorious that the only large amount of Missionary success in India has been gained among the aborigines of the country, and others unfettered by caste, free from the influence of Brahmins or Buddhist priests, and comparatively free from the bondage of an idolatrous superstition. The three most conspicuous triumphs of the Gospel in this country have been won