the second year Carey's salary from the College of
Fort-William, and the growth of the schools and press, gave them a
surplus for mission extension. They not only paid for the additional
two houses and ground required by such extension, but they paid back to
the Society all that it had advanced for the first purchase in the
course of the next six years. They acquired all the property for the
Serampore Mission, duly informing the home Committee from time to time,
and they vested the whole right, up to Fuller's death in 1815, in the
Society, "to prevent the premises being sold or becoming private
property in the families." But "to secure their own quiet occupation
of them, and enable them to leave them in the hands of such as they
might associate with themselves in their work, they declared themselves
trustees instead of proprietors."

The agreement of 1800 was expanded into the "Form of Agreement" of 1805
when the spiritual side of the mission had grown. Their own
authoritative statement, as given above, was lovingly recognised by
Fuller. In 1817, and again in 1820, the claims of aged and destitute
relatives, and the duty of each brother making provision for his own
widow and orphans, and, occasionally, the calls of pity and humanity,
led the brotherhood to agree that "each shall regularly deduct a tenth
of the net product of his labour to form a fund in his own hands for
these purposes." We know nothing in the history of missions, monastic
or evangelical, which at all approaches this in administrative
perfectness as well is in Christlike self-sacrifice. It prevents
secularisation of spirit, stimulates activity of all kinds, gives full
scope to local ability and experience, calls forth the maximum of local
support and propagation, sets the church at home free to enter
incessantly on new fields, provides permanence as well as variety of
action and adaptation to new circumstances, and binds the whole in a
holy bond of prayerful co-operation and loving brotherhood. This
Agreement worked for seventeen years, with a success in England and
India which we shall trace, or as long as Fuller, Ryland, and Sutcliff
lived "to hold the ropes," while Carey, Marshman, and Ward excavated
the mine of Hindooism.

The spiritual side of the Agreement we find in the form which the three
drew up in 1805, to be read publicly at all their stations thrice every
year, on the Lord's Day. It is the ripe fruit of the first eleven years
of C