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for opening about February next. It is to seat 500 persons at a cost of £1,200, exclusive of the new organ at £200.

SCHOOLS. LONDON, Commercial Road.—Through the kindness of a friend the whole school was entertained to tea and suppor. After tea two hours were spent in recreation. At eight o'clock the scholars retired, each one on leaving receiving a coin. Afterwards the teachers and their wives, Bereans, and elder classes in the school, spent a very happy and enjoyable time. The pastor presided.

more congenial to his constitution. [BERKHAMSTEAD, HERTS.]

The same was accepted at a special church meeting held on Nov. 17, when many expressions of sympathy and respect were expressed.

PARKINSON, REV. J., was recognised as the pastor of the church at Queensbury, Nov. 15. After tea in the school-room, a meeting was held in the chapel. The Rev. J. Bentley read suitable portions of Scripture. Mr. J. Firth stated the reasons why Mr. Parkinson was invited to the pastorate; Rev. B. Wood offered the recognition prayer; Rev. W. Gray addressed the minister; and Rev. W. Dyson the church and congregation.

Smith, Rev. J. H.-The public recognition of the Rev. J. H. Smith, late of Manchester, as pastor of the church at Nazebottom, took place Nov. 1st. The meeting, which was preceded by a social tea, was presided over by W. H. Sandbach, Esq., and addressed by the Rovs. W. Gray, J. Lawton, J. Reed, W. B. Lowther, and M. Clegg. Mr. J. Speak read the address from the church, which was responded to by the pastor.

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BAPTISMS BARLESTONE.-Two, by G. Needham. BARTON.-Six, by G. Needham. BOURNE.--Three by W. Orton. BULWELL.--Twelve, by J. R. Godfrey. CLAYTON.-Three, by J. A. Andrews. GRANTHAM.-One, by A. Gibson. HALIFAX.-Six, by W. Dyson. HITCHIN.-Two, by G. Wright. LONDON, Church Street.-Two, by D. Burns. NOTTINGHAM, Broad St.-Two, by J.J. Fitch.

Daybrook.-Thirteen, by J.J. Fitch. OLD BASFORD.-Two by J. Alcorn. PETERBOROUGH.-Four, by T. Barrass. SHORE.-One, by J. K. Chapelle.

SWADLINCOTE.-Three, by J.J. Irying; six, by J. Cholerton. WALSALL.-Nine, by W. Lees. WENDOVER.--Two, by J. H. Callaway. WEST VALE.-Eight, by J. T. Roberts.

MINISTERIAL. ASQUITH, Rev. D., was recognized as the pastor of the church at Clarence Street, Landport, Nov. 4. Two hundred friends were present to tea. Rev. H. Kitching presided at the subsequent meeting, and he was supported by the Revs. T. W. Medhurst, J. W. Genders, W. Griggs, H. E. Arkell, P. G. Scorey, W. T. Watson, and G. C. Taylor. Mr. E. Palmer, one of the deacons, gave a statement of the circumstances leading to the calling of Mr. Asquith to the pastorate. Mr. Asquith replied, and confessed that his first Sunday at Clarence Street was depressing, but was cheered by the signs of progress in the church and school. The Chairman heartily welcomed Mr. Asquith in the name of the Nonconformist ministers of the borough, and the ministers above-named followed with addresses of kindly greeting to the pastor, and good wishes for the prosperity of the church.

Eales, Rev. G., M.A., until recently a minister among the Primitive Methodists, has accepted the unanimous invitation of the church at Dewsbury to become their pastor, and will commence his stated labours among them on the last Lord'sday in November.

HESTER, Rev. GILES, after nearly fifteen years labour at the Cemetery Road Church, Sheffield, has tendered his resignation on account of his health, he having a unanimous invitation from another church where the surroundings will be

MR. S. R. WILSON, B.A., a member of the church at North Parade, Halifax, has been appointed one of Her Majesty's Assistant Inspectors of Schools. His brother, Mr. J. Wilson, M.A., received a similar appointment a few months ago.

MARRIAGE. MELLOR-LAW.-Oct. 16, at Trinity Road Baptist Chapel, Halifax, by the Rev. J. Parker, M.A., Benjamin Mellor, late of Bradford, to Maria Blanche, eldest daughter of Mr. Samuel Law, wholesale grocer, Halifax,

OBITUARY. HEMSLEY., Nov. 8th, at 5, Low Pavement, Nottingham, the residence of her son-in-law, Anthony Unthank, M.R.C.S., Hannah, relict of the late Thomas Hemsley, High Fields, Mel. bourne, Derbyshire, in her 78th year.




New Year's Sacramental Collections. DEAR BRETHREN,—We beg to remind you that the first Sabbath of the New Year is the usual time for making simultaneous SACRAMENTAL COLLECTIONS for the Widows and Orphans of our Missionaries. We hope it will be convenient for you to continue your usual contribution, and, if possible by a little extra effort to increase the amount.

The sum required to pay the several Insurance Premiums, together with the allowance to orphan_children and an invalid missionary, is about Two Hundred and Fifty Pounds, and it is most desirable that this should be raised apart from the ordinary funds of the Society. We regret to say, however, that the total amount received on this account last year amounted only to a little over one hundred and twelve pounds. A little more than a penny each from every member of the denomination would furnish the requisite sum. May we express the hope that this amount at least will be supplied during the coming year.

Should the first Sabbath of the year be found an inconvenient time to you, we would suggest that the collection might be made on the first Sabbath of February or March.

It will prevent confusion in the accounts, and ensure the correct appropriation of the Sacramental Collections, if they are sent direct, and separate from the ordinary contributions of your church to the Society. We remain, yours faithfully,

W. B. BEMBRIDGE, Ripley, near Derby, Treasurer.

Wm. HILL, Crompton Street, Derby, Secretary. Post Office Orders to the Secretary should be made payable at the General Post Office, Derby.

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A Response and an Example.

In response to our statement of last month on the Finances of the Mission, we have received a cheque for £5 from a friend in Staffordshire, accompanied by the following note :

“I was grieved to see from the Magazine that the Mission is in debt; and, praying that others may be led to do the same, I have pleasure in enclosing a small cheque as a special donation. I was hoping, and still hope, that the Committee would see the way open to commence a Mission to Sumbulpore, and if it is attempted this year, should like my £5 to go towards it.”

For general information it may be stated that at their last meeting the Committee strongly urged that if possible Sumbulpore should be entered upon during the coming cold season. They also recommended that brethren Pike and Heberlet should go there, and that they be accompanied by one or two efficient native preachers. The whole question will be considered at the Orissa Conference (which will have been held, D.V., before this is in the hands of our readers,) when it is hoped that the brethren will be able to carry out the wishes of the Committee, as well as their own, as regards the occupancy of Sambulpore as a mission station. Let our friends make this new and important enterprise a matter of earnest prayer. Nor let them forget that for the erection of mission houses, a chapel, and school premises, the means will be required. More men and women are also urgently needed, as the above arrangements, if carried out, will leave Mr. and Mrs. Wood alone at Berhampore, and necessitate Mr. and Mrs. Vaughan being alone at Pipleedistricts as large as two or three English counties. Let ministers at home, who are complaining that they have “no scope," and that "there are not sufficient people to fill all the chapels in their neighbourhood," think of the tens of thousands, aye, millions, in Orissa, who have no chapels to enter, and no ministers whatever to direct them to Jesus.

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The Oriyas as they Appear.


THE following sketch of the Oriyas as they appear, was sent by Mr. Vaughan to his friends in Birmingham, and will be read with interest. A further acquaintance with the language, the literature, and the lives of the Hindoos and Mahomedans will probably lead our young brother to see that “things are not what they seem," and that the dark and deplorable descriptions of idolatrous nations contained in the word of God, are still true with respect to the benighted millions of India.

As Dr. Mullens justly says—“Hindoo idolatry has been a growing thing, and it has always been sinking lower and lower. It has grown more debased in the character of its gods, in the characters ascribed to them, in the legends of their doings, and in the forms they are said to have assumed. The older images of gods and godesses have something of manly beauty, but what can be more ugly than Juggernath, or more ridiculously contemptible than Dakin Roy. The ancient hymns had poetry in them and fire; the later legends of Siva and Krishna are indescribably wicked ; and in this respect the Hindoo books have furnished missionaries with a perfect armory of offensive weapons, which they have not been slow to use.

“ Certain publications which were laid before the Supreme Council with a view to legislation, were ten times worse, in the intensity of their wickedness, than the worst publications of Holywell Street. No buildings in Europe were ever ornamented with the figures which



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covered the temples in Orissa. No songs were ever sung in London casino to be compared with the outrageous verses recited by the orator to the pilgrims drawing the Car of Juggernath.

“But these facts do not exhaust the subject. There are slums in London, known only to city missionaries and the men who work in them, in which violence and vice abound to a degree which cannot be told. But the slums of heathenism go a long way lower. They reach the very horrors of immorality. Rome knew them well. Delhi, Lucknow, Constantinople, know them yet; and the former cities had them worse still, before the puppet courts, with their myriads of profligate retainers, were swept away.

The immorality of the people has invented wicked stories about their gods, and the stories have made the people more wicked still. A sadder picture was never presented to human eye. Tears, such as angels weep,' may well fall when we look at the inner meaning.”

With due modesty our brother writes :I wish to write a little about the Oriyas for the same classes respectively. The of Cuttack as I have found them, and number of poor is undoubtedly great; also about a few other things connected *though certainly you do not see many with our work in its relation to the asking alms in the streets. In Cuttack people. I cannot say that the opinions there are no workhouses, and, I believe, which I hope to express are strictly true. there are no such institutions throughout I can only speak as I have seen and India. There undoubtedly are great heard. After being in a country for nine hardships connected with the family life and a half months one finds himself of India ; but relatives are cared for in forming some sort of conceptions of the some fashion, though some members of people among whom his lot has fallen; the family receive but little. I hear also and if what I now write is read merely as from one who has been in the country the impression which my hitherto short for years that it is very unusnal for å stay makes upon my mind, it ought not Hindoo to utterly disregard the plea of a to do any harm. Perhaps those whose beggar, even though a small quantity of years number about the same as my own, rice is all that can be given. Then, too, and those also who in riper years have from what I hear some of the baboos not forgotten the time when they were would be willing for their wives to ride younger, and everything wore the aspect out were they themselves desirous of so of novelty and impressed their mind as doing. But many, probably most of them, it does not now, will read with interest are not willing. Certainly wbat I have what I hope to write. Only, please heard is destructive of the idea that they remember that I do not write as can are treated unkindly by their husbandsbrethren who have made this country on the other hand some of the baboos are their home for nearly forty years; I write most indulgent to their wives. In the as one who must remain here two and a streets we see men singing and boys half months before his first year of life playing pretty much as they are seen at in Orissa is completed.

home. It makes one sad to confess that I do not think the OUTWARD condition there is a tendency towards drunkenness of the people is so bad as perhaps some amongst the people—a tendency which I of our friends at home would expect it to fear is increasing. You do sometimes be. Before reaching Cuttack one becomes see men “the worse for drink,” as it is accustomed to seeing people with scanty said in England; but they are few comclothes on their bodies (I was going to say pared with what are seen at home. The

backs,” but the very poor people, and natives, however, are very much given to some not so very poor, scarcely ever have the use of stupefying or exciting drugs. any clothes on their backs at all). In- And what shall I say about the learned deed with the exception of the cold and polite Bengalees ? Certainly there is season there is but little need of clothes. something attractive about them, nor Then, too, the houses in which the people indeed, are the poor and ignorant devoid live, whilst of course very different from of politeness. So then, looking at that English homes, are, I suppose as well which first presents itself to the mind adapted for them as are those at home of the ordinary looker on, I do not think,

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so far as I have seen or heard, that in the year 1879, the outuard condition of the people is such as ought to be described more pathetically than that of the masses in England. How far this is due to Christianity, and to those influences which have been derived from it, and are recognized by our Government in its Indian rule, I am unable to say; but that it is largely due to it I have no manner of doubt.

But let us penetrate a little. And here I would remark that whilst undoubtedly the English civilian does know something about the superstitious and spiritual condition of the people, yet his knowledge must be little compared with that of those who for years have been appealing to the heart and conscience of the people. Even I have felt, whilst listening to preachers who addies, the people at the Zayat or in the bazaar, that the conversion of such is in reality the “greater works” of which the Saviour spoke. Only that mighty Spirit who has subdued our stubborn wills can change the hearts of this people. It is so hard to lead the people to believe that there is any real and serious reason why they should reflect on their ways. They seem to havo no truo idea as to what sin is. We speak of the number of their religious festivals, but it is the opinion of those who have had the best opportunities of judging that were it pot for the jollity connected with those festivals the people would not be so much attached to them. The common people do appear as though sunk in the deepest ignorance. What their fathers have done that they will do. The fate written on their forehead they must work out. Christianity for the English, Mahommedanism for the Mussulman, and Hindooism for the Hindoo. All roads lead to the same goal. We all came from God, and shall eventually be absorbed in Him. To the Hindoo Krishna is what Christ is to the Englishman. You may speak about the wickedness of the gods, and will be told in reply that they might do such things as those to which you refer because they were gods, but it was not wicked for them to do such things, although it would be wicked for you. But let us leave the poorest of the poor.

Among the better informed classes there are those who will tell you that in the Hindoo system there are two different kinds of teaching-one for the learned, and another for the ignorant. They say that the rites and ceremonies observed by the masses are necessary in order that their minds might conceive of God. Were it not for the visible idol, and the rites

connected with heathenism, the people would not be able to conceive of God at all. God cannot be seen by the natural eye, therefore, in order that they might worship Him, some representation is absolutely necessary. I have heard different views expressed by natives as to whether the ignorant really do believe that the idol is a god or not. Some will confess that the common people do believe that there is a spirit in the idol which constitutes it divine; whilst others say that they only look upon it as a reprosentation of God adapted to their understanding. But this class of people who tell us that in Hindooism there are two kinds of teaching, tell us also that they themselves do not need what is so necessary for the ignorant. The other teaching is theirs. They have got past the darkness of rites and ceremonies into the noonday blaze of the truth revealed for the wise. But what is this truth? In a few words it is this God is one: be thankful for all Ho gives you to enjoy, and submit philosophically to all that He permits 'to befall you. Be upright, patriotic, neighbourly; and, above all, be charitable. In just such language did one of these gentlemen tell me the Hindoo doctrine for the wise. In fact the tendency is to speak of God as a good-natured sort of being who will not punish those who conceive that the main bent of their life is right. I am strongly inclined to think that Pickwick would be considered by these gentlemen as a very fair representation of what a man ought to be, and the sort of religion he should have. Certainly the manner in which the belief was propounded to me was exactly calculated to leave that impression on my mind. The consciousness of intellectual superiority, of gentlemanly behaviour, and of the position which they hold, together with the creed they profess, blinds their eyes, and they seem as though they formed no conception of sin except of that which is gross, and no idea of the need of a Saviour except for those who, unlike themselves, have committed the graver offences. The Saviour said—“Because ye say, We see, your sin romaineth.” I am afraid that amongst the Hindoos of high position perhaps the majority are of the persuasion to which I allude-but how many people of such a persuasion are there in England ? Holding the belief these Hindoos do, they are not likely to do anything to enlighten the ignorant-idolatry may perpetuate itself in the future as it has in the past. These gentlemen will content themselves with the idea that it is the highest form of religion of which the ignorant are

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