down with the present system, and assures us that but for his dissent from Palmerston's foreign policy, he would have accepted the seat offered him in the Cabinet. Newspaper writers may have exaggerated the causes for alarm about our high-spirited neighbours; but England, as Lyndhurst well said, is too great a nation to live on sufferance. Let each disarm in good faith, and for ever put an end to these periodical panics. The harvest has come suddenly upon us. The unusually hot weather of July ripened all grain alike. Harvest-men are scarce. Croakers predicted much damage to the crops from the severe hailstorms that have swept over the country; but at present their prophecies have not been fulfilled. The harvest, generally, is pronounced good and abundant. The builders are still on strike. The French have given us another illustration of their mode of spending Sunday. A grand fete has been held to celebrate the victories of their dictator. Flushed with recent conquest, Louis Napoleon can afford to be liberal. A full amnesty is proclaimed to all political offenders, though whether those in Cayenne and Algeria are included is not stated. It is only in bad deeds that the Emperor of the French lets not his right hand know what his left hand does. All others are announced with a grand flourish of trumpets. His reasons for the war and for the peace are equally flimsy. To us he seems the incarnation of supreme selfish ness. Italy remains in a ferment. The duchies are summoning representative assemblies, and openly declare their determination not to receive back their old rulers. The people everywhere are arming. Garibaldi is again a-foot, and Mazzini sounds his note of alarm. No Zurich Conference will ever quiet the seething agitation. Thousands of lives have been lost, and tens of thousands left widows and orphans, and all-for the peace of Villafranca! The Queen of Portugal, cousin of Queen Victoria, is dead. Maharajah Cashmere has sent, or is sending, a valuable present to our beloved sovereign-a shawl tent and bedstead of solid gold, worth some £150,000. The "Great Eastern" is complete, and has probably started on her first voyage ere this. She will proceed first to Cherbourg, where the French are already making preparations for her visit. Marriages and Deaths. MARRIAGES. April 26, at Hoönkow, in the chapel of the American Episcopal mission, by the Rev. K. C. Wong, Mr. Wong Kwan-yuen, to Miss Sie King-meh. June 29, at Hoönkow, at the chapel of the American Board of Commissioners for Foreign Missions, by Pwan Echun, native pastor, Mr. Wang Chun-oo, to Miss Choo Que-zee. These marriages are the first celebrated among the Chinese after the manner of the "Western barbarians." July 12, at Hanover chapel, Peckham, Helen, daughter of the late Henry and Helen Sturge, of Bewdley, Worcestershire, to the Rev. G. E. Appia, pastor of the Vaudois church, Pignerol, Piedmont. Aug. 16, at the General Baptist Chapel, Mary-gate, Derby, by Rev. G. Cheatle, of Birmingham, Mr. M Green, to Elizabeth, daughter of Mr. J. Chambers, both of Derby. DEATHS. May 19, at Kuruman, South Africa, Mary, wife of Rev. W. Sykes, of the London Missionary Society. June 7, at Free Town, Sierra Leone, Ann, wife of Rev. J. Trotter, superintendent of Lady Huntingdon's African Mission. July 10, at Philadelphia, U. S., the Rev. Dr. Beecher, aged 67. He was born in Birmingham, laboured after his call to the ministry for twenty years in this country, and thence proceeded to America. His end was peace. July 27, Rev. Dr. Erskine, Dean of Ripon, in his 73rd year. Aug. 9, at Market Harborough, Rev. Henry Toller, in the 47th year of his age. Aug. 16, at Upper Holloway, Mr. Josiah Bartlett, aged 75. He was in the service of the British and Foreign Bible Society for nearly fifty years. August 17th, at Halifax, Mr. Miles Bentley, aged 65, for twenty-nine years a highly valued deacon of the church at Birchcliffe. Missionary Observer. VALEDICTORY SERVICES OF MR. AND MRS. MILLER. THESE services were held in the General Baptist Chapel, Northgate, Louth, on Tuesday, August 2nd. Shortly after ten o'clock the people began to assemble. The day had been anticipated with unusual pleasure, and many passed from their closets to the place where they would breathe their final farewell. At half-past ten the hymn was sung, commencing "Kindred in Christ for His dear sake." The Rev. Isaac Stubbins read suitable scriptures, and offered fervent prayer. The Rev. James Lewitt delivered the introductory discourse. The text was Ezekiel xlvii. 1-13, and from this ancient prophecy the preacher illustrated the rise, progress, and ultimate glory of Christianity. The Rev. J. C. Pike proposed the usual questions. In doing so, he alluded tenderly to Mr. Miller's past trials and labours, and assured him of the entire confidence reposed in him as "the messenger of the churches." The replies given were eminently satisfactory. The missionary unhesitatingly declared his willingness to consecrate himself afresh to the work of preaching the gospel to the heathen. He said, “I devoted myself in my youth to the missionary cause, took the vows of consecration in the presence of an assembly similar to the one I now sec before me. The vows then taken I regard as still binding upon me. I have seen the deep necessities of the heathen, and know how few there are to care for their souls. I have lived amongst the people, have acquired their language, have become familiar with their habits and modes of thought. My constitution, also, seems adapted to the climate of the country. These qualifications I regard as a sacred trust, laying me under special obligation to labour for their spiritual welfare. There are many, too, in that distant land who regard me as their spiritual father. To them I promised to return, and must not be unfaithful to my word. The bodies of a beloved wife and two dear children are sleeping there, and give a peculiar sacredness to the very soil. So numerous are the attractions for me in Orissa, that it seems to be invested with nearly all the charms of my fatherland, and is now regarded as my home. I know something of the dangers of the deep, the unfriendliness of the climate, the sad and dreary solitude I must sometimes feel, and the hard and perilous labours to be endured; yet I am present cheerfully and heartily to give myself afresh to the work of evangelizing the heathen." The audience were bathed in tears. Mr. Pike then said, "You have listened, my Christian friends, to our dear brother, and heard what solemn responsibility he has taken on himself this day. Will you pray for him when you see his face no more?" Instantly every hand was raised. The Rev. J. Sutcliffe, of Stalybridge, offered the valedictory prayer, and many hearts joined in the earnest intercessions that then ascended to heaven. Rev. J. B. Pike rose to give the farewell address, and announced Matt. xxviii. 20, as the passage on which his remarks would be founded. "Lo I am with you alway, even unto the end of the world." The discourse contained a thrilling reference to the circumstances under which the precious promise was first delivered, and was eminently adapted to animate the heart of our departing brother, by assuring him of the continual presence of his Lord. The Rev. H. Wilkinson closed with prayer. The meeting continued about three hours-and-a-half; but so varied was the service, and so efficiently was every part sustained, that the interest was continued to the close. At half-past two dinner was announced. The cloth was laid in the school-room adjoining the chapel which served as a handsome dining-room. The table was tastefully arranged, and nearly all the delicacies of the season were supplied. About a hundred persons were present. After the cloth was drawn the company were enlivened by sentiments like these, Christian Unity," "Our Mission," "Our Oriental Visitors," "Our Native Ministers," "The Good people of Louth," &c., and addresses responding to these sentiments were delivered by the Revs. J. T. Barker, T. W. Mathews, Isaac Stubbins, H. Wilkinson, and others. The afternoon was an unusually pleasant one. At five o'clock, tea and coffee were served. In the evening, the chapel was crowded; the past or, Rev. W. Orton, presided. The Rev. J. Kiddall delivered the opening address. Mr. Miller gave a sketch of his route to India, and the scenes he expected to witness there. Mr. Stubbins gave an impressive description of the miseries of idolatry, and the peculiar difficulties and trials of a missionary's life. Mr. Wilkinson made an earnest and telling appeal to christians for their sympathies and prayers, and Mr. Carey Pike concluded with an admirable address, well fitted to arouse the audience to increased exertion in the missionary work. The day was a deeply interesting one; everything was well arranged. The two churches with their pastors co-operated with delightful harmony. An increased attachment was excited towards the missionaries, and the work in which they are employed, and the recollection of the services will be cherished amongst the most hallowed memories to the close of the present generation. JOURNAL OF REV. W. BAILEY. DEC.31st.-Went this morning to Path- | During the day we had several visitors, and among them four snake charmers. It was really astonishing to see how they played with these dangerous reptiles. I believe there is an idea prevalent in England that these "charmers" in the east have such an influence over the snakes as to make them perfectly harmless; this is entirely a mistake. When the snakes are first caught the "charmers" extract their teeth, and when the teeth are gone there is no danger whatever. In the after part of the day a brahmin came to see us who had accompanied Col. Campbell and Capt. Frye into the Khond country. He gave us a long account of the treatment the ryots received under native rule. In the state in which he lived, he said that nominally, the land was let at the same rate as under British rule, but that there were so many extras, that none but those intimately connected with native government could know. 1st. Every householder had to pay s tax of one rupee a year. 2nd. At every marriage two rupees had to be paid. 3rd. Every person cutting wood in the forests, four rupees a year. 4th. For farming a certain quantity of land, twenty rupees a year. 5th. For the Rajah's "asking" (I simply give the translation of the Oriya word), four rupees a year. There were several other taxes mentioned that I have forgotten; my informant JOURNAL OF REV. W. BAILEY. assured me that in many cases the ryots did not obtain more than one-fourth of the produce of the land. When we take into consideration the expense of culture and seed corn, what a miserable pittance these poor farmers must receive. When the rajah is in pecuniary difficulty he will seize the head men of the village and insist upon their paying him any sum any day he may appoint. Should they refuse, they are instantly dismissed from their posts and reduced to beggary. Should a ryot ever resist the demands of the rajah an armed force is sent in the time of harvest, and the entire crop of the ryot is taken away. The zemindars in Bengal have done this again and again with the crops of the native christians to the south of Calcutta. The christians there could, of course, appeal to the English magistrate, but to a certainty they would gain nothing, as the zemindar could bring any amount of false witnesses to swear by all the gods above and demons below, that the christians had never been molested, and that their charge was utterly without foundation. 355 JAN. 1st. Went this morning to a small brahmin Sasun. I was instantly recognised as the sahib that had visited them four years ago. Our congregation was composed almost entirely of brahmins. In commencing my address the brahminial power was referred to by several of the audience, so I resolved to show them that according to their own shastras there were no brahmins now→→→→ they were compelled to confess that the "ten works" of a brahmin were not kept, and as an excuse said, that this was the "age of vice;" "that it was the fault of the age, and not of themselves." The opportunity was a very profitless one. The ignorance of the brahmins was really wonderful, and to discuss any point of doctrine with them was a most heartless task. It is really astonishing how some of them will shift their ground; in fact, it is far more difficult to keep them to the point in discussion than to refute to their arguments. In the evening went to Gungapore. Congregation very small. Brother Hill I said to the brahmins, suppose, now, spoke first, then Matthew, and I closed the English should relinquish their hold with an address on the folly and wickedupon this country, what would be the ness of idolatry. At the close a goldsmith consequence? "Why, every cruelty told us that he had read the "Epitome of would be resorted to by those in autho-True Religion," one of our best poetical rity to crush the wealth out of the people, and there would be no security either for life or property." I said, then you think that British rule is preferred to native rule? Of course it is, for however much the natives may dislike foreigners and their customs, they do most thoroughly appreciate the justice they administer, and the peace they have given." On our return from a village in the evening we visited a temple of Seeb, built on the same plan as the large temple of Jinga Rajah, at Bhobaneswara. A miserable-looking half-starved man from a distance, who was suffering from leprosy, was there, and he told us that he had been there for six months crying to the god to heal him of this foul malady. He seemed to have reached a state of careless indifference, but he told us that he had resolved to die there if the god would not restore him. The object of his daily and hourly adoration was nought but a piece of granite that had been fashioned by the mason into a shape too indelicate to be described. The life of this god, as described by the sages of Hindooism, is so filled with low debasing crimes that one shudders to read it; yet it is read by millions; and Seeb, though a monster of vice, has millions on millions of worshippers. tracts; I suspected while I was speak-ing that he had some knowledge of our books, for he quoted a part of a stanza from one of them, in confirmation of what I had said. We were happy to learn from him that he had quite a stock in his possession; he made especial mention of a bound volume of the New Tes tament. He promised to visit us at our tent the next day. We expected, this evening, a cooley with supplies from Berhampore; but alas! for us, no cooley came; our supply of bread was all gone, so we commenced the year without even the staff of life. As a substitute for bread we had a dish of rice and milk. As a rule you get most miserable milk, (if, indeed, milk it can be called in the country), so dirty and so smoked that it is worse than useless. On this occasion, however, we obtained, through the assistance of our official, an abundance of very good; and but for this we should have been in a very sad plight. 2nd. This morning went to Dengardi, a large village about four miles from the tent. We were somewhat late before we reached it, not knowing the direct road. Though it was the Sabbath morning, when so many in christian lands were hastening to the sanctuary, the heathen were at work as usual, neither knowing nor heeding the solemn obligations of this sacred day. On entering the village we saw a brahmin seated in the portico of a temple, very busy with his accounts of land, rent, &c.-too busy with the affairs of this world to think or care about the world to come. We sang that beautiful hymn, composed by Gunga Dhor, "O foolish, sinful soul." A goodly number came near us, and brother Hill spoke with some freedom, and his address was perfectly understood. While I was speaking, an old man was very anxions to be enlightened about the transmigration of the soul. This is considered by all missionaries a very difficult question. Though none of the Hindoo sages have written treatises on this subject, it is to be found in every shastre, and in fact, underlies the whole system of Hindooism. This is a most awful doctrine, as it entirely takes away the idea of man's responsibility; every affliction, accident, or misfortune is said to be the result of some sin committed in a former birth; hence, when some calamity overtakes a believer in this doctrine he immediately sits down in despair, says that it is useless to endeavour to extricate himself, that everything written on his forehead by the finger of fate must inevitably come to pass. Heaven and hell to the followers of this system are meaningless terms, for they affirm that there is no heaven to be desired more than the wealth and luxury of this world can give, and no hell to be dreaded more than suffering or poverty. This doctrine was believed by the Jews in the time of Christ, and it seems probable that the disciples were not entirely free from it when they asked the question, "Who did sin; this man or his parents, that he was horn blind?" How different when he comes to die is the hope of a Hindoo to that of the Christian! The Hindoo, if he be read in the shastras, knows that when he loses human birth he will have to pass through 8,000,000 of inferior births before he can regain the dignity of manhood, but the christian knows "that absent from the body he is present with the Lord." The gospel of the indoo, with all its poetic description of the heaven of Vishnoo, leaves him in doubt and dismay, but the gospel of the christian brings to him life and immortality." The attention was very marked during the whole of our stay in the village. While speaking on the uncertainty of human life, I said, should I visit them again ten or twenty years hence I should inquire for Nurri Hurri, Damodar Sahu, Bhag aban Das, Sarthi, and Madhu, and what would be the reply? That they were all gone. This seemed to divert the attention considerably, as the names I mentioned happened to be the names of some present. The books were well received. As it was getting late we left Matthew and Balaji to preach in another part of the town. On our return we called at a brahmin Sasun. As we were riding down the main street a brahmin accosted us, saying, that it was highly improper to ride down the street of so sacred a place, where the Gyatri, Sabatro, and other muntras were repeated. Their villages are generally clean, and so far as the houses are concerned, have a somewhat respectable appearance, but the inhabitants are often miserably poor. We have heard many speak of the "well fed, sleek, brahmin ; " I know there are such to be seen now, but in this district they are not so numerons as formerly, and their power is evidently on the wane. I have ever found it difficult to preach to a congregation of brahmins; "they are holy men "the gods delight to do them honour;" "they have power to bless with eternal happiness, or curse with eternal death;" "in their sacred hands is the fire of Brumha, which destroys all sin;" "they have power to give divine life even to shapeless blocks of wood and stone;" "no temple can be built without them;" "no name can be given to a child without them; "no ceremony performed without them;" "no betrothal, no marriage, no purification can take place without their presence." No pharisee could ever appear more sanctimonious than they. Can it be wondered, then, that we should meet with opposition when the solemn but truthful announcement is made, that all men are sinners; can it be wondered, when we give the lie to the whole Hindoo Pantheon by affirming that an idol is nothing in the world, that the brahmins should storm and rage, and when told that without repentance and faith in Christ they must be lost, can we wonder that they should curse us? It requires a most determined front to preach to such a people, and but little heed must be given to their broken quotations from their shastras, or you will never preach at all. In the evening went to Pathpore; Balaji spoke first, and I followed on the evidences of a true religion. They all agreed that mercy, love, and truth, were evidences of a true religion. I then showed them that neither amongst the gods nor the people could these evidences be found. Many times the hearers ex |