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processes frees itself from them; so that if, for example, you freeze impure water charged with bitter salts or acids, it will form a block of clear inodorous ice, not only void of all unpleasant smell, but agreeable to the taste. So the christian conscience, itself put right by the Saviour, cleansed and purified by the Spirit, acts with decided opposition to all that is impure, selfish, and covetous, and continues its action until it delivers the individual and the church from whatsoever defileth or maketh a lie. Brethren, this is our need-Christ in the conscience. The future of missions to the heathen depends upon the degree in which the church meets this grand necessity. The conviction of personal obligation to convey the gospel to every man must root itself in the heart of each christian. Every one of us must be brought to feel

"I must do this. It is my work. I ought to give myself to it to the fullest extent of my ability." We lack nothing so much as this. Not mechanism-we have the best. Not certainty of victory -the prince of this world is judged. Evil has been defeated by our Brother and Friend in its lord and chief. Not a leader Christ is with us. Not power-the gospel is God's power to salvation. It is conscience-conscience in giving so that we may do it with system and with grace; in praying that it may be fervent and full of faith; in preaching, that our sermons may lead men not to walk by sight, or act at the mere impulse of patriotism, but to stretch out their arms to embrace a ruined world. Oh! for the quick and sensitive conscience of the brave man who would rather die for wayward and offending Israel than the name of God should become a reproach amongst vaunting idolaters; of Elijah, who on the top of Carmel confronted single-handed the confederated and priest-led heathens of his own country; of Jeremiah, who could not rest though weary with forbearing, but spoke out when every word he uttered was as a death-warrant against him; of Paul and his companions, of Luther and Zwingle, of Carey and Fuller, of Bampton and Peggs, of Sutton and Lacey-men who counted not their lives dear unto them, so that they might win souls to Christ! Then, indeed, would the church soon loose herself from the bands of selfishness and indolence, and all Gentiles see her brightness, and all kings her glory.

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In the Report of last year you will recollect we expressed a hope that a work of grace was manifesting itself in the case of others of our young people and school children; and it is my happiness now to tell you that we have not been disappointed, At our church meeting in June two of our famine orphan girls, and the second daughter of our late brother and native preacher, Juggernath, were received for baptism. In the case of the elder of the famine orphans the grace of God has effected a wonderful change. For months after the children were made over to us she was a sad trial to us, and had constantly to be brought up for reproof and correction; and more than once she assayed to run away rather than submit to the discipline of the school. Now, however, we have not a more tractable girl. Her school-fellows were quite struck with the change, as much so, indeed, as we were; and when some of them were asked what they thought of Ambe's case, they replied, that "they had not a doubt as to her fitness for baptism, they had noticed such a marked change in her." Srumatti, the younger, is a nice, bright, intelligent girl of about fourteen years of age. The brethren appointed to see her, on reporting to the church, expressed their great delight and surprise at her extensive and clear knowledge of the plan of salvation. This we felt to be most encouraging. Kosturi is a very promising girl also, and will, we trust, prove an ornament to the church. On the 1st of August we had the joy of receiving other three into the church by baptism, and in each case there is somewhat of peculiar interest. Luke, a young man of about eighteen years of age, is a younger branch of a very large family residing at our new village, and the most unsatisfactory of all the families in our nominal community. We therefore felt it matter for special thanksgiving that in this youth "there was found some good thing toward the Lord God of Israel;" and especially so, because the testimony to the fitness and consistency of Luke borne by the brethren from Padre Pella was highly satisfactory.

Thoma has long been a member of our nominal community at Berhampore, and

for years has been anything but an ornament to the village. Indeed I have in the desk before me a document containing his most solemn pledge to "keep the peace" as to his wife (whose life he had threatened to take), on pain of once and for ever being expelled the village; the said document was written about twelve months ago. The flood of penitential tears, therefore, which streamed down his cheeks some months ago on being spoken with at the close of the service one Sunday was to us a most cheering and grateful sight. The Spirit of God was then most powerfully at work with him, and shortly after he came and related, in a concise but pointed manner, an experience which, so far as we could judge, clearly indicated that he had become a new creature in Christ Jesus." And since his baptism, I am thankful to say, his conduct has been such as to confirm the conviction then formed that he is a trne disciple, and that he is endeavouring to "adorn the doctrine of God his Saviour in all things."

The third case is that of a young brahmin, a native of North Travancore. He is a most intelligent young man, though manifesting no disposition to display his learning; has a very pleasing address, and is evidently of most respectable family. He has told us that while in his native place he had heard and read much about christianity, and felt his mind favourably inclined thereto, but that fear of consequences prevented his ever attempting to embrace it. Still, being most unhappy in heathenism, and everything he had attempted, and every place to which he had gone, having failed to give him the rest and peace of mind of which he was in search, he resolved as a final trial to visit the far-famed “Kási,” (Benares) or "Dreisya Swarga," ie., visible heaven; and accordingly visited Benares with several more brahmins of his native place. Such, however, were the sufferings he endured by the way, and so thoroughly disgusted was he with the filth, literal and moral, with which he met in this so-called "visible heaven," wherever he turned his face, that he resolved if Hindooism had nothing better than that with which to reward and satisfy its disciples, he would from hence cease to be one of them. And from this time it seems he made up his mind to seek for a suitable place and opportunity to embrace Christianity. But how it occurred that he should travel all the

way from Benares, passing, as he did, so many mission stations, and yet finding opportunity to connect himself with none until he came to Berhampore, is yet to us a mystery; but we are fervently hoping and might go further and say believing that in this event God is designing great good to this station and neighbourhood. It appears that on reaching Berhampore he went to the bazaar one evening, and on his way saw the new church that has been erected in the town, and this led him to inquire where the missionary lived, &c.; and at length he found his way to the village, and after a lengthy conversation with Thoma and the deacon Daniel, the brethren brought him to me, and together we had a further conversation, during which we gathered that his knowledge of Scripture was most extensive; so much so that we began to suspect he had been a christian, but had from inconsistency been expelled, and so ventured to come in amongst us, and we asked him if such were the case; but he denied it most firmly, and added, he had known and talked with many christians, and that he had had a Bible, which he had very carefully read. And when asked how he could have remained in heathenism with so much light, he answered, "Does not Paul say in one of his letters,' Prove all things, and hold fast that which is good?' and this is what I have been doing." In quoting scripture he frequently gave chapter and verse. On ascertaining that the name of one of the native preachers was Aaron, "Ah!" he said, "that was the name of Moses' brother;" and of another, that his name was Thoma, "Yes, that was the name of the disciple who put his hand into the Saviour's side." But then we were met with another difficulty. He said that in joining us "he wished to devote his whole time to study and preaching about the Lord Jesus Christ." Our difficulty lay here: some had come out from no higher motive than a livelihood; was this the motive of the young man before us? He was a brahmin moreover, and brahmins do not believe in work. And then the question arose as to whence we could support him, if, till such time as we could test his sincerity, we took him on his own conditions? Finally it was resolved to tell him that as the scriptures teach, "He that will not work, neither shall he eat; and that as we had no funds in hand for such a purpose, we did not see our

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way clear to receive him, unless he would consent to labour for his bread until we should be satisfied as to his sincerity, and also his fitness for the work he desired to do." On hearing this he expressed himself as very sorry; but that he felt he must spend the rest of his days in preaching the gospel, and as we could not receive him for that work he must seek opportunity elsewhere. He then left with the native brethren, and staid with them until a very late hour; and when about to take his leave, he said, with much feeling, Well, as you will not receive me, do pray with me before I go, that the Lord may keep me steadfast, and that He may guide me to some place where I may be enabled to preach the gospel to my countrymen." brethren were much affected at this, and so were the rest of us when we heard of it the next day. It led us to pray and think much of the case, and finally to resolve, trusting in the Lord both as to his sincerity and support, to give him a trial, feeling that if he proved himself worthy he would be made a great blessing, as we should most thankfully employ him as a native preacher. Nor have we thus far had reason to regret this step; for he has not only given satisfactory evidence that he is a Christian, but bids fair to be very useful to a class of men not hitherto reached by us. Though his native language is Malayalan, he is thoroughly acquainted with Tamil; and this being the native language of some of the principal native officials in the Judge's Court and the Government School here, he has obtained access to them, and has, with cheering acceptance, repeatedly preached to them the gospel of the grace of God. Of Telegoo he knows a little, and since he came here has laboured diligently to acquire a more extensive knowledge of it. He has already thrown himself among the Telingas in the town, as opportunity offered, and has endea voured to preach Christ to them. It is our earnest hope and prayer that the Lord will be pleased to make him a thoroughly efficient Telegoo preacher. For, from a constant increase in the Telegoo population, and the fact that there are at present several interesting cases among this people, it becomes more and more desirable that we should have

Telegoo preachers and Telegoo services as well as Oriya. A very respectable and worthy old gentleman who often comes for half an hour's conversation, and of whose salvation I have great hope, said one day, "You see, were I to come out and join you, you have no service in Telegoo by which my soul could be helped and blessed; and of Oriya I know nothing, and not sufficient English to understand a sermon." I say, therefore, I do hope the Lord has sent this young man to supply our need in this respect.

Up to the present Narayan has displayed both aptitude and disposition for the work. He goes to the bazaar with the brethren, and talks with any he meets who understand either Tamil or Telegoo. His caste, and education, and respectable connections give him introduction to and influence with a higher class of natives than we ordinarily get access to. There are some six or eight native gentlemen with whom he often meets for conversation and reading the Scriptures; and a fortnight ago I was requested, through our young friend, to send to Madras for several copies of the Bible in Tamil and Telegoo for the use of these baboos, for which they said they would gladly pay. Narayan's efforts

have so far succeeded with them as to induce them to consent to hold with him a weekly prayer meeting in the house of one of them, and this day week they held their first meeting.

I should like to specially commend this movement, and the case of our brother Narayan altogether to the earnest and continued prayers of all who are interested in the Lord's work here. I would also beg, in the name of my Lord and Master, that some friend, or friends, or church would support this young man, but without, as far as possible, interfering with their ordinary subscriptions to the society. I would most gladly communicate with such friends respecting Narayan from time to time, and, if they wished it, send them accounts direct of what he is doing.*

*The sudden removal of dear brother Goadby has been a sad blow. Weakness before, we are as a mission weaker still. How loudly does this event say, "Whatsoever thy hand findeth to do, do it with thy might." May those who have it in their power act upon this regarding Narayan.

Subscriptions and Donations in aid of the General Baptist Missionary Society will be thankfully received by T. HILL, Esq., Baker Street, Nottingham, Treasurer; and by the Rev. J. C. PIKE and the Rev. H. WILKINSON, Secretaries, Leicester, from whom also Missionary Boxes, Collecting Books, and Cards may be obtained.

THE

GENERAL BAPTIST MAGAZINE.

DECEMBER, 1868.

NATIONAL EDUCATION.*

BY REV. J. T. GALE.

THERE are two points upon which we may very fairly congratulate ourselves in entering on the consideration of this question: first, that at last it has passed out of the region of statistics; and second, that it is now possible for a body of Nonconformists, and even General Baptists, to discuss the education question without an introductory homily on the text, "If ye bite and devour one another, take heed that ye be not consumed one of another." Whatever differences of opinion, either as to principle or detail, may still exist among us, these are not, I take it, such as to divide us into bitterly hostile bands. If we differ, we agree to differ; but we also agree that no differences shall prevent our combining in an earnest and persevering attempt to reach a practical and satisfactory solution of the greatest social problem of the age in which we live.

Time was, too, when merely to have hinted the necessity of a thoroughly national system of education would have brought forth certain well-known champions of pure and simple voluntaryism

* A Paper read before the Midland VOL. LXX.-NEW SERIES, No. 24.

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and that within a very brief period (fixed and announced with Cumming-like precision and dogmatism) none would say to his neighbour's children, "Know the three R's," for all would know them, “from › the least even unto the greatest." We have left all that behind, however. Statistics might silence the gainsayers of a past generation, but they did not educate the people; nor did they convince all minds that voluntaryism was equal to the gigantic task of leading the children of Britain out of the land of mental bondage and darkness into the promised land of light and liberty. And now the question comes before us, not simply for consideration and the passing of resolutions thereupon, but for practical solution and immediate action. It is felt and confessed on all hands that to obtain for ourselves as a people the intrinsic Conference, and printed by request.

and invaluable advantages of education, to bring ourselves abreast of

our

American cousins and our cousins-German in culture, if not in cuteness, in solid attainment if not in metaphysical depth,-to prevent the crime which has its roots in ignorance, and last, though not least, to give our new political masters that knowledge of their letters which a certain high authority says they must be persuaded to get-we must, without further delay, set ourselves to work to devise and establish some scheme by the operation of which these varied but most essential objects shall be attained.

If it be asked, What concern have we, as the representatives of a certain and not uninfluential section of the Christian church, in this matter? it will, I trust, be enough to reply, that though we have a citizenship in heaven, we have also a citizenship on earth; and our duty, as Christians, includes all that belongs to the duty of citizens. As Nonconformists, moreover, we are bound to make our voices heard and our influence felt in the consideration and final determination of this question. We may stand aloof altogether if we please, acting upon the fatal misapprehension that the State has no more right to provide for and control the secular education of the community, than it has to provide for and control the religious education of the community. But with or without us, it is as certain as any thing future can be spoken of as certain, that the new Parliament will take legislative action in this question; and it is absolutely certain that the state clergy and their supporters will move their heaven and their earth (the aristocracy and the mobocracy) to make the new national system a narrowly, bigotedly denominational system, that, namely, which is commonly known as the Church School system. In order to protect ourselves, therefore, from

the intolerable evils of a scheme of National Education worked by a State-paid priesthood in the interests of a State-made and State-supported church, we are bound to stand forward and boldly declare that in the settlement of this question perfect respect shall be shown for the great principles of civil and religious equality.

Now if we were about to begin at the beginning, if the ground were clear and we were required to devise a scheme of national education framed in the liberal spirit of the age, and adapted fully to meet the requirements of the country, I for one should be prepared to say that the plan to be insisted upon would be a national system of elementary education capable of reaching and including all classes of the community; a system under the control of a responsible minister sitting in the House of Commons, establishing and maintaining schools by local rating, under local management - placed, however, under official inspection and examination. But a beginning has been made. By voluntaryism alone, or by voluntaryism supple-. mented by parliamentary grants, something has already been attempted, and something not inconsiderable has been accomplished.

Thirty-five years ago, the Government assumed the responsibility of proposing an annual grant of public money in aid of private endeavours to provide primary education for the people. Although in the fifteen years preceding 1833 the proportion of day scholars to the whole population had risen from one in 17.25 to one in 11.27, it was then felt that the time had come when the power and resources of the State should come to the aid of private zeal and benevolence in coping with the giant, evil of popular ignorance. Accordingly, in that year a sum of £20,000, was voted by Parliament, the administration of which was confided.

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