Page images


March 25, at Fleet General Baptist | Mr. Richard Butterfield Anderson, of Wis. Chapel, Mr. R. Cragg, to Harriet Beecroft, bech, to Sarah Jane, daughter of Mr. Wm. both of Sutton St. James.

Wherry, of Bourne. March 31, at Colwall Church, near April 28, at the Baptist chapel, Ross, by Malvern, by the Rev. F. W. Custance, Mr. the Rev. John Hall, William Pritchard, son James Hewes, of Nottingham, to Sarah, of W. Pritchard, Esq., Compton, Plymouth, eldest daughter of Mr. Edmund Fraser, of to Sarah Emily, youngest daughter of the Birmingham,

late Mr. William Burrows, Holland House, April 12, by license, at Counterslip chapel, Ross, Herefordshire. Bristol, by the Rev. R. P. Macmaster, Isaac April 30, at Bloomsbury chapel, London, Hicks, Esq., to Mrs. Eleanor Weeks, both by the Rev. W. Brock, Charles Pratt, Esq., of Cheltenham.

of Clarance Parade, Southsea, to Amy April 19, at the Baptist chapel, Yeovil, Jessy, eldest daughter of Dr. George N. by the father of the bride, Mr. John Wilt- Epps, of 20, Devonshire Street, Portland shire, to Sophia, eldest daughter of the Rev. Place, W. R. James, minister of the above place of May 3, by license, at the Baptist chapel, worship

Blaby, by the Rev. J. Barnett, assisted by April 21, at Brown street chapel, by the the Rev. J. P. Barnett, of Birmingham, Rev. P. Bailhache, Mr. John Waters, to brother-in-law of the bride, Mr. Thomas Miss Elizabeth Percy, both of Salisbury. Glover, Blaby, to Mary, daughter of the

April 20, at the Baptist chapel, Caerwent, late Mr. Benjamin Law, of the above place. the Rev. W. C. Taylor, of Uley, to Phebe May 4, at South Parade Chapel, Leeds, Hill, only daughter of the late Mr. Richard by the Rev. W. Best, B.A., Mr. Edwin Jones, of Caerwent.

Fearnside, of that town, to Ann, eldest April 26, at West End Chapel, Hammer-daughter of the late Mr. George Flint, of smith, by the father of bride, assisted by Market Weighton. the Rev. I. M. Soule, of Battersea, the May 14, at Osmaston Road Chapel, Rev. George Henry Trapp, of Mundesley, Derby, by the Rev. W. R. Stevenson, M.A., Norfolk, to Jane, second daughter of the brother of the bride, assisted by the Rev. Rev. J. E. Richards, of Albion Road W. Jones, minister of the place, Mr. T. Chapel, Hammersmith.

H. Harrison, to Louisa, youngest daughter April

, 26, at Hampstead, by the Rev. W. of Wm. Stevenson, Esq., of Green Hill Brock, James Whittingstall Bean, Esq., House, Derby. second son of William Bean, Esq., The May 18, at Craven Hill Congregational Mount, Hampstead, to Mary Jane, only Chapel, by the Rev. T. Goadby, B.A., Mr. daughter of the late Richard Mallard, Esq. H. W. Harrison, Union Terrace, Camden

April 27, at West Street Chapel, Bourne, Road Villas, to Emma, third daughter of by the Rev. J. C. Pike, uncle of the bride, Mr. A. Klosz, Cambridge Street, Hyde assisted by the Rev. T. Watts, of Wisbech, Park, London.

[ocr errors][merged small]

April 13, at his residence, Mile End, Mr. May 8, at Vandæuvres, near Geneva, the Benjamin Finch, (father of the Rev. Rev. Cæsar Malan, D.D., aged 77. Robert Finch), peacefully fell asleep in May 11, at Peterborough, Mr. John Jesus, aged 70 years.

Stevenson, late of Burton Wolds, Leices. April 15, at his residence, Colchester, tershire. His end was peace. in his 60th year, the Rev. Samuel Brockle

May 12, after a short illness, aged 68, hurst, for thirty years pastor of the Baptist Sarah, the beloved wife of Mr. William church in that town, deeply regretted by a

Crofts, Wolvey, Warwickshire. large circle of friends.

May 16, at Norwich, aged 26, Sarah, the

beloved wife of Mr. James Orissa Peggs, April 27, Mr. A. Flavell, Market Har- and daughter of the Rev. Thomas Scott, borough, aged 42.

of that city. She bore a long affliction May 5, in the 70th year of his age, with Christian patience and resignation. Joseph Cripps, Esq., J.P., De Montfort May 20, at Broughton Sulpey, Mr. W. Square, Leicester.

Newbold, aged 37.

Missionary Obserber .

THE ANNUAL COMMITTEE MEETING of the Foreign Mission will be held at Boston, on Tuesday evening, June 21, at half-past five o'clock.

The PUBLIC MISSIONARY MEETING will be held on Wednesday evening, June 22; to commence at half-past Six o'clock.

SPECIAL NOTICE AS O FUNDS.—The Treasurers and Secretaries of Auxiliaries are respectfully informed that all Contributions which are to appear in the Report must be forwarded to Robert Pegg, Esq., Derby, or to the Rev. J. C. Pike, Leicester, not later than Tuesday, June 7, after which date the books will be closed for the Audit of the Society's accounts.

MISSIONARY WORK IN INDIA. sionary course was to me, of all others, the Tue Rev. T. Evans, from Delhi, de- most trying. Fancy yourselves standing livered a valuable and instructive ad-on the verge of a mighty current, in dress at the Annual Meeting of the Bap

which millions of your fellow-creatures tist Missionary Society, held at Exeter are being swept away to destruction beHall, on Thursday, April, 28. Lord fore your eyes. You come there to save Radstock in the chair. Mr. Evans said: them, but you cannot. You would throw

I shall first glance at some of the diffi them a lifebuoy, or direct them to a lifeculties with which the Indian missionary boat, but you cannot. Your tongue is has to contend. All heathen nations, tied; your hands are shackled; and all doubtless, present difficulties to the Gos- you can do is to look on and to look up pel; but, if I mistake not, nowhere are to the God of mercy on behalf of those they so numerous and mighty as in India. who perish before you. Would not such People in this country can hardly con- a position as that be a trying one ? This ceive of their number or magnitude ; and is the case in a still more awful sense all attempts at description of them must with the missionary in India, until after fall far short of the reality ; for, to be anxious months of toil and study he is fully realised, they must be seen and felt. qualified to go forth to the bazaars with Time will not admit of anything more the “unspeakable riches of Christ.” than a cursory glance at a few on the Nor is it by any means an easy task present occasion.

to acquire a practical knowledge of two The LANGUAGE.-The acquisition of or three foreign languages, which the foreign languages is the first difficulty missionary in India must do in order to that a missionary in India meets with. be generally useful. To the polished and He lands in the country full of zeal for the learned Hindoo of Upper India he must salvation of the heathen, and is anxious preach the Gospel in good pure Hindoo; at once to commence with his message of to the common people a corrupt dialect love and mercy to the perishing millions must be used; to the Mahomedan sprinkround him. The scenes he has daily to ling he must use another language, and witness are sad and sickening. He is to know this language well he must now brought into personal contact with make Sanscrit, the Arabic, and the Perobscene and degraded forms of idolatry. sian his study. Moreover, the spoken He now looks on what before he only languages of India must be thoroughly heard of, and his heart fails within him. mastered by the missionary. He cannot All he can do is to stand a silent specta- fall back in the bazaar on the aid of tor of darkness which he cannot dispel, learned Pundits and others in the disand of misery which he cannot mitigate. charge of his duties. He must be able He would speak, but he cannot—he fally and freely to converse, to preach, would assist, but he is helpless. As far and to discuss on any subject which may as my own experience went, I can only be brought under consideration. He must, say that the preparatory part of my mis- lin fact, be a complete master of the spoken

[ocr errors]

languages, and feel as mach at home in agent who makes a trade of preaching, addressing an assembly of Hindoos or and who makes men converts to ChrisMahomedans as he would in preaching tianity as a mere matter of pounds, to Christian people in his native tongue. shillings, and pence. Often have I been

FIGURATIVE STYLE OF SPEECH.—and asked by congregations in the bazaar, this is not all. He has to learn not only “Sir, how much do you get for every how to speak to the people; but how to Christian you make ?" The people's think as the people think. He thus is idea is that the missionary is a good sernow addressing a people who have a vant; and that in addition to his regular peculiar manner of expressing them- salary, he receives a handsome bonus for selves, quite foreign to Europeans, and every convert that he makes. Tbat bis the missionary must lay hold of the na- efforts are prompted by love, and that tive mind as well as the native tongue, he is labouring for others' good and not and cast all his thoughts in an Eastern for his own profit, are thoughts too holy mould if he would have them suit the aud pure to find admission into minds figurative and fanciful minds of hea- closed to a single act of pure love or then people. Their books are filled disinterested charity. Even the gods of with figures, and even their common the Hindoos are supposed to be actuated conversation abounds with metaphors. by selfish motives; and the gifts and Nothing pleases them so much as apt offerings presented at their shrines are illustrations, and no manner of preaching regarded as so many bribes to secure will interest them like the pictorial and their favour. In the same light they parabolic. They call the ignorant man regard every favour conferred on themblind, and the learned man they say has selves, even by their own relatives and a hundred eyes.

If they wish to de- friends. If they do not see the motive, scribe a man of good outward' appear- they feel sure that there is one: and of ance with a bad heart they will say that anything beyond a selfish motive they is a golden cup full of poison, whilst the seem unable to form a conception. Hence man with a poor outward appearance the great difficulty of touching the heart and good heart they will say is an earthen of a people, and gaining their affection, pitcher full of nectar. The liberal man who are so entirely engrossed by selis a well within reach of every thirsty fishness. traveller. The truly benevolent man is PREJUDICES AGAINST THE GOSPEL. — a tree which drops its fruit even to those Moreover, they are prejudiced not only who cast stones at it. The wicked man against the missionary, but also against is a serpent that will bite even those who the Gospel. By the learned Brahmins feed it and fatten it. The indolent man and Buddhists who have an interest in is a pair of bellows that breatbes with- upholding idolatry, the Gospel is regarded out life. Sin is a sea into which the with that hatred which is known only to wicked sink, and religion is a boat to those who feel that their trade is in ferry the good across. And thus they danger. To the common people Chrispaint and picture almost every object tianity is misrepresented by the religious and event they speak of. The missionary teachers. The levelling of castes in eatalso must acquire this parabolic mode of ing and drinking is represented as a speaking if he would have his preaching monstrous system of libertinism and understood and appreciated by the people. sensual indulgence; and the adoption of

SUSPICIONS OF SELFISHNESS. And Christianity involves the loss of all that when by dint of patience and persever- the Hindoo holds sacred and valuable, ance he has partly conquered these pre- and subjects him to the deadly hatred of liminary difficulties, and is about to enter his friends, to the curse of the holy heartily on his great work of preaching Brahmins, to the wrath of the mighty the Gospel to the heathen, what does he gods. Moreover, the doctrines which find? Does he find the people ready to the missionary has to preach to the listen to his message, and anxious to heathen, are such as to arouse the epreceive bis instructions ? No, alas ! but mity of the benighted heart of the hea quite the contrary. Those to whom he then. The Gospel aims a deadly blow preaches are generally

prejudiced against at all his long-cherished hopes. It robs his motives and his message too, and thus bim at once and for ever of the right he finds his way hemmed upon all sides. wbich he has been thinking be possesses He is regarded as a mere mercenary from his deeds of self-denial. A man


[ocr errors]

Missionary Work in India.


does not like this. He likes a religion, by education become a man of letters which is suitable to his own desires and and attain to a high position in life, is inclinations. The Gospel reflects on his simply to tell him that his son may becharacter a light in which he never saw come what his caste will not allow him bimself before, and because in this light to be. Each caste cannot breach on the he can only see himself disgraced and privilege of the Brahmin, who alone is depraved, he loves that darkness which regarded as the owner of all knowledge, flatters him as a paragon of virtue and and who regards bis knowledge as secret holiness.

power to be used for his own profit and EXTREME IGNORANCE OF THE PEOPLE. not for others' good. It is to bim the -Another difficulty which the missionary magic wand with which now and then in India has to contend with is the ex- to startle and astonish the public, only treme ignorance and mental torpor of in order to inspire them with reverence the natives. Education is restricted to and awe for the mighty Brabmin. Oftenone class of the people, that is, to the times have I said to their holy and learned Brahmins, who alone, according to the men, “If the Vedas and Shastres conrigbts of caste, are privileged with the tain the Word of God as you say they dignity of_teachers on auy and every do, why not translate them into the subject. Therefore, education, as such, common dialect of the people, and give is of no practical value to the other them a wide circulation amongst those classes, and even in the case of the who 80 much need Divine direction Brahmin, his mind has been more dis- and heavenly light ?" And the reply torted than cultivated by the study of has frequently been, “Ab, sir, that is theories and systems that have arisen bad philosophy; while the sick man is from evil imaginations and blind fancies. ignorant of the remedy which cures him Setting aside the theology of the Vedas he will consult the doctor and pay him; and Shastres with which the Hindoo but once let him know the remedy himmind is filled, and turning our attention self

, and good bye to the doctor's fee." to some of their historical, philosophical, On this principle, my lord, the Brahmins and scientific works, we find nothing but watch and labour to keep the people in endless fancies and most extravagant ignorance, and every inlet to light and tables. So that even those minds which knowledge is guarded as carefully as the have undergone a degree of mental train- caverns of the dead. The consequence ing, bave been rendered more difficult is that the great mass of the people are for the reception of the truth. And with dupes to priestcraft and the easy victims regard to the great masses of the people, of oppression to all those who pretend to the cultivation of the mind is a thing of knowledge in any branch of education. which they have no conception. It is As an illustration of this, I might mentrue that some of tbe castes do attend to tion a fact of frequent occurrence. The the simple elements of education and Brahmins, who study astronomy, being acquire sufficient knowledge of reading able to specify the time when an eclipse and writing to carry on their trades; but of the sun or moon will occur, use this. anything beyond this, generally, they do knowledge to serve a double purpose." not attempt, as they can see no good in In the first place, they tell the ignorant any further progress in education to masses that nothing but direct commuthem. The cultivation of the mind is a nication with the gods can enable them work to which no man will apply him- to acquire this knowledge of the heavenly self with vigour except under the force objects; and, therefore, the great power of some powerful inducement, and to the that the Brahmin must have with the majority of Hindoos there is no induce- gods. But, pot satisfied with this, and ment whatever to undertake this mental wishing to turn this knowledge to some labour. Hence the difficulties that the more practical account, the Brahmin missionaries meet with in getting together goes on to say, "Did I not tell you this the children of India for education. The would occur? Did I not tell you when low-caste in India will generally scout it would take place ? And now I must the idea of allowing his child to spend tell you more. I must tell you why it his hours in a school, while out of it, he has taken place. There is in the sky a might be earning a balfpenny or a penny huge dragon, that has power to hurt and a-day towards his support. For the destroy the planets--that dragon hasi missionary to tell him that his son may now a portion of the sun in his mouth


do you not see it black? He will devour all moral influence, and the appeals that it outright unless you give gifts to the would melt the bardest heart in England Brahmins, who alone bave power over will fall flat on the most religious minds the sun." Gifts are freely and liberally in India. The Hindoo knows nothing of made to rescue “the orb of day" from moral obligations, all the requirements of falling a prey to the great dragon in the his religion being social and ceremonial. sky. Tricks of the same nature are Vice and virtue, as regarded by us, have practised by others who profess a know- no place in his creed; he is at liberty to ledge of astrology, and by others who practise the one and to dispense with the are supposed to be skilful in charms and other at his pleasure, without running incantations and witchcraft.

any risk of damaging his character as a The knowledge of the people on reli- religious man among his fellows. Ask gious questions is quite as defective. Not bim of sin as we understand it, and he one out of a thousand can give you an has no idea. Sin with him is to break intelligent answer to the simple question, caste, to eat and partake of food with why they worship their gods. The reply foreigners, or that which has been touched generally is because it is the custom. by a man of low caste. To eat beef, to The knowledge they have of their gods kill a cow, or to insult a Brabmin, are is confined to the pame of a god or two, sins of the most beinous kind and blackest while the great majority of the people dye, that would fill the heart of the Hinscarcely know the name of a god; and doo with fear and terror ; but he will lie the Brahmin tells them that it is enough and deceive, he will oppress and defrand, to know and repeat the names of the he will forge and bribe, he will seduce gods. Thus, then, are the great masses and debauch, and rob and murder, withof the people plunged into deep darkness. out the least sense of guilt, without any They do, indeed, “sit in darkness, and twitches of conscience. Everything in in the shadow of death.” They hold the present aspect of Hindooism tends fast to the chain of superstition and to deaden the conscience and foster the caste. They have never been accus- moral apathy of the people. The Vedas tomed to think, to doubt, to reason, or and Shastres do indeed contain some to reflect, and their minds having grown moral lessons, but these ancient writings dull and heavy bave become slow of com- have been superseded by the more imprehension ; so that it is almost an im- moral books called the Korans. These possibility to make an impression upon are ten in number, very bulky, and full them. Every mind must possess some of the most absurd and immoral legends information, some power of intellect, be about the gods. To listen to these fore it can understand or adopt one set legends is delight to the Hindoo, for of principles rather than another; and they have been framed with the special even the truth itself, humanly speaking, object of gratifying bis evil passions. can have no power over such dense The actions of the gods are recorded darkness and blind ignorance as the there, and the worshipper looks on those Hindoo mind is involved in. They have actions as models for his imitation, as indeed a mind, but it is a stagnant standards by which he is to be ruled pool, through which nothing can be and guided. And, alas ! what wretched seen clearly. They have a heart, but it models, what mean standards he has beis a seat of corruption, in which no virtue fore him! The very essence of vice and can dwell. They have a conscience, but immorality. Hence his own licentious it has been seared, so as to render it life, and his want of remorse or shame at incapable of responding to the strongest the most cruel and infamous actions he and most powerful appeal.

is guilty of. The most licentious and MORAL APATHY OF THE PEOPLE.— the most cruel of all the gods are the And this leads me to the next difficulty, most popular, and are daily solicited to the moral apathy of the people. Indeed, aid the darkest of deeds. The Hindoo with such a deplorably low mental stan- would not think it wrong to cast his indard, a high moral state of things can- fant daughter into the Ganges; and the not be expected, so that the efforts of the eldest son setting fire to the funeral pile missionary to arouse the apathetic con- on which his mother perishes, thinks it a science is just as futile as his attempts to very religious act. It is true that some impress the morbid mind of the Hindoo. of these abominations have, in a great His conscience seems hardened against measure, departed from British India.

« PreviousContinue »