as such, or only some or one of them. To this he replied, that they were all alike. I pointed out to him that he was mistaken there; that, on the contrary, they were all in opposition to each other-the Vaishnava puranas condemn the Shawa puranas, and they the others, and so on; and so it was impossible they could all be correct. In point of fact, they were not the word of God at all, and no one could bring a single argument to prove they were. But the message I had to deliver to them was taken from a book, which could be proved to be the word of God. This also gives an account of an Avatar, or incarnation of the Deity, as their shastras did; but the account was a very different one from theirs. "This spotless Incarnation has actually taken place in our world, and is fully competent to effect the salvation of man. In order to this, two things are necessary— the forgiveness of sins and the sanctification of the soul. Both of these the Lord Jesus Christ, the true Avatar, is able and willing to effect. I then pointed out how, according to the Divine plan, these two objects are effected, and assured the people, that in saying this I was not prejudiced in favour of the customs or the faith of my own country; for, this incarnation did not occur in England, nor was the Christian religion the religion of my forefathers. They had been like them originally idolators; but when the news of this great universal remedy for man's misery reached our ancestors, they abandoned their idols, and embraced it: and God's blessing had been on us ever since. And now our desire was that our Hindoo brethren might share in these blessings." In the VALUE OF A BRAHMIN'S BLESSING. 27th.-Returned to Pandrekesur. evening began to talk to one or two pandas, who had totas (or brass drinking vessels) in their hands, containing, as I supposed, offerings for the idol, as I did not know they were pandas. On asking them if it were so, they said they were Deo-Prayag brahmins, who brought the pilgrims up to Badri, and it was their part to take, not to give. I began to make a remark about this, asking them what they give the pilgrims in return, when they merely replied, that they gave them their blessing. Meanwhile a few Gurwahs, who were standing near, came up to me, and I began to talk to them of what had been said by the pandas. They acknowledged that they give them money, because they were brahmins, but got nothing in return. I then remonstrated with them on the folly of this, and proceeded to deliver my message more fully. I dwelt on the paternal character of God, his kindness to and love for man; his omnipresence, his willingness to hear the prayers of his creatures, and urged them to address all their requests direct to him with a true heart and earnest desire, and assured them it would not be in vain. I quoted our Lord's assurance, 'If ye, being evil,' &c." INEFFICACY OF PILGRIMAGES. "I also pointed out to them the inefficacy of pilgrimages, and all such things, in the matter of the salvation of the soul, and preached Christ to them. They, as usual, expressed their surprise and pleasure at all they heard, and said there was no doubt it was the true doctrine. Those of them who could read took books, and I invited them to come and see me in Almorah. Shortly after I fell in with a group of pilgrims in one of the sheds and began to talk to them. They came from Cawnpore. I asked them what good they had got by going to Badrinath. They all acknowledged they had gained nothing, except one youth, who was very indignant at his companions making this confession, and said they had gained 'darehau,' that is, a sight of the idol. When I asked him what was the good of this, he could say nothing. I then went on as before to speak of the omnipresence and paternal character of God, and urged them to pray to him in spirit and in truth, and assured them that their pilgrimage was fruitless in everything but loss of money, time, and trouble. The youth again came forward, and said that they had bathed in the holy Gunga, and their sins were washed away. To this I replied, that water could only cleanse the body, and could not reach the soul, and that this their own shastras admitted in some places, and pointed out that nothing but the sanctifying Spirit could cleanse the soul, and that without this we could not enjoy peace or happiness even if we went to heaven. There were several women sitting in the sheds who seemed to be listen.. ing with some interest to what was going on." COMPARATIVE NUMBER OF PUPILS IN THE GOVERNMENT AND MISSIONARY SCHOOLS IN INDIA. OUR number for July comprised an article on "The Difference between the Government System of Education and that of the Missionaries." In connexion with the subject, we now invite attention to the following statement from the Calcutta Christian Advocate of August 14, as exhibiting the important result, that, while the Missionary Schools contain more than four times as many pupils as those patronized and supported by the Government, the whole of the former are under direct Christian influence, and many of them also can fairly compete with the Government Schools in the kind and amount of education bestowed. "From a Parliamentary paper printed on the 8th of June, it appears that in 1850, there were twenty-three thousand, one hundred and sixty-three students in the several schools and other establishments of education maintained at the public expense in the several presidencies of British India. The Hurkaru, commenting up on this statement, says, 'when we consider that with the exception of some Missionary Schools, and a few private seminaries at the presidencies, the Government institutions stand almost alone in the work of distributing the light of European knowledge amongst the natives of India, we must look far into futurity for the enlightenment of a hundred and fifty millions of people.' "Now what are the actual facts of the case in reference to the some missionary schools in India, and to the Government standing almost alone in the work of education in this country. We gather from the pamphlet recently published, and entitled,Results of Missionary Labour in India,' and which originally appeared in the Calcutta Review, that the efforts of Missionaries in the cause of education are now directed (1850) to thirteen hundred and forty-five day-schools, in which eighty-three thousand seven hundred boys are instructed, through the medium of their own vernacular languages; to seventy-three boarding-schools, containing nineteen hundred and ninety-two boys, chiefly Christian, who all reside upon the missionaries' premises, and are trained up under their own eyes; to one hundred and twenty-eight day-schools, with fourteen thousand boys and students receiving a sound scriptural education, through the medium of the English language. Their efforts in the Female Education embrace three hundred and fifty-four day-schools, with two thousand four hundred and fifty girls, taught almost exclusively in the vernacular languages. Making a total of male students of ninety-nine thousand nine hundred and sixty-nine, and girls inclusive of One hundred and one thousand one hundred and ninety-two pupils. "On this showing, the Hurkaru will perceive that the Government is by no means almost alone, and that some of the Missionary schools far out-number the Government institutions in the number of pupils under their care. It is one hundred and one thousand one hundred and ninety-two, to twenty-three thousand one hundred and sixty-three. If we needed an argument in favour of the voluntary over the compulsory principle, in the work of education, we think we have it in the above-mentioned facts. Voluntary benevolence does more for the education of the people of India, than the Government with all its wealth and appliances. It should also be borne in mind that in all the Missionary schools, the Bible is openly taught, and that many of them are not a whit behind the Government schools in the kind or degree of education afforded; and yet in the teeth of these facts the Council of Education adopt a course in their public examinations which gives a monopoly of Government patronage in reference to public employment, to the twenty-three thousand taught in their schools over the one hundred thousand taught in Missionary schools." MADAGASCAR. FOR many years it has been the policy of the authorities of this island to prevent all intercourse with foreign nations for the purposes of trade, or otherwise; and so severely have the restrictive measures for securing that object been enforced, that it has only been at the greatest personal hazard, and through the most private and confidential channels, that the native Christians have been able, from time to time, to communicate with their sympathizing and exiled countrymen at Mauritius. We had the satisfaction to announce in our November number the cessation of that harassing and cruel course of persecution to which the Malagasy Christians have so long been subjected; we reported also the alleged death of their bitterest enemy, the queen's chief minister; and this report has since been fully confirmed. From the tenor of the most recent information, it cannot be premature to encourage in the minds of those who have long pitied and prayed for the suffering Christians of Madagascar, the expectation that the day of their complete deliverance is at hand. Upon the strength of statements current in Mauritius, and which many circumstances tend to confirm, we are enabled to convey the important intelligence, that the Prince of Madagascar has, since the removal of the late obnoxious minister, been appointed to a joint share in the government with the queen, his mother. And, from his known character and influence, it may be expected that great and important changes affecting the interests of the country at large, and the prospects of the Christian portion of the community in particular, will result from this singularly providential event. We also learn that the late prime minister has been succeeded in office by his son, who is reported to be a Christian, and likely to be a firm supporter of the prince. Upon the same authority from which we derive the above information, it is also stated that the prince, on coming into power, convened a meeting of the principal officers, and proposed two measures, both of which were carried, viz. : 1. That the ports of Madagascar should be opened to all nations. 2. That all the subjects of Madagascar, who had been obliged to seek refuge in other lands, should have liberty to return to their native country. Until further and more detailed information has been received, we should not deem it expedient to add anything to the important statements given above. In the mean time, we may cherish the wellgrounded hope, that the political events now transpiring in Madagascar, are but so many preparatory measures in the wondrous dispensations of Divine Providence for giving extension to the Gospel of Christ through the length and breadth of that populous and benighted island. ORDINATION OF MISSIONARIES. MR. WILLIAM HILLYER, late agent of the London City Mission, at Twickenham, was ordained at Bushey Chapel, Bushey, Herts, on Tuesday, Nov. 30, as a Missionary to Jamaica. The Rev. W. G. Barrett, of Royston, late Missionary in Jamaica and Demerara, described the field of labour to which Mr. Hillyer is appointed. The usual questions were put, and the ordination prayer offered by the Rev. Wm. Hodge, of Great Berkhampstead, and the charge was delivered by the Rev. John Vine, the minister of the chapel. MR. M. A. SHERRING, LL.B., late student of Coward College, was ordained at the Weigh House Chapel, London, on Tuesday, December 7th, as a Missionary to Benares, East Indies, The Rev. J. J. Steinitz commenced the service by reading the Scriptures and prayer. The introductory address, descriptive of the field of labour, was delivered by the Rev. Jas. Kennedy, M.A., Missionary from Benares. Rev. J. Adey put the usual questions. Rev. Thos. Binney offered the ordination prayer. Rev. John Kennedy, M.A., delivered the charge, and Rev. Dr. Tidman concluded the service with prayer. DEPARTURE OF MISSIONARIES. REV. WILLIAM HILLYER embarked at Southampton, per La Plata, for Jamaica, Decem ber 17. REV. M. A. SHERRING embarked at Southampton, per Ripon, for Calcutta, en route for Benares, December 20. NEW YEAR'S SACRAMENTAL OFFERING TO THE NECESSITOUS WIDOWS AND ORPHANS OF DECEASED MISSIONARIES, AND ALSO TO AGED AND INFIRM MISSIONARIES. WITH reference to the Appeal presented to the Pastors and Churches, through the medium of the December Chronicle, on behalf of the abovementioned interesting claimants on their Christian sympathy, the Directors respectfully request that those Churches which may have been prevented from making their Sacramental Offering on the first Sabbath of the present month, will kindly embrace the first Sabbath in February or March for the occasion. MISSIONARY CONTRIBUTIONS. From 13th November to 14th December, 1852, inclusive. |