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His Lordship officiated twice on the ensuing Sunday in the temporary church there, holding a confirmation during the second service. On the Monday, accompanied by the Rev. F. Fleming, B.A., his Lordship started for East London, where he held service and confirmation on the Tuesday, returning to King William's Town on Wednesday.

On Thursday the Bishop started in a mule wagon, accompanied by Rev. F. Fleming and a mounted escort, for Fort Waterloo, arriving there by sun-down, when (by appointment) he found George Shepstone, Esq., Interpreter to the T'Zalambie Commissioner in waiting.

After a tent had been pitched on the site of the late military (but now ruinous) post, and some refreshment had been provided, bis Lordship started on foot in the dark about 8 o'clock in the evening, accompanied by Mr. Fleming (bearing a blanket, some beads and knives,) and Mr. Shepstone, for the old Chief's Kraal, distant about half-a-mile from the encampment.

Umhala received the Bishop and his party in his hut, surrounded by his counsellors, sons and wives, in all amounting to about forty or fifty souls.

'The hut was a large and spacious Kaffir one, built on a circle of poles, about 7 or 8 feet high, and in the centre was placed a fire of wood, affording the only light, and which, with the fumes of tobacco, filled the atmosphere with smoke, very disagreeable and trying to the sight for a time, but after a few moments becoming more bearable.

The Bishop sat near the door of the hut on the ground, on a skin, with Mr. Shepstone and Mr. Fleming on either hand. Umbala was opposite, in the middle. The Bishop opened the interview by asking Umhala (through Mr. Shepstone acting as interpreter) if he knew him, and where he had seen him. He replied, 'Yes, I know you, you are the “inkosi enkulu (great chief) of the Christians, and I saw you with Smith at the great meeting at King William's Town.' The Bishop then informed him that he was come to see him, and converse with him about sending him a missionary or teacher to instruct him and his people in the ways of God. Umhala expressed at some length, and with warmth, bis obligations for the visit, and thanked the Bishop for his offer of a teacher, saying, he would treat him very kindly when he came, and listen to him. The Bishop then informed him, that he brought him a present of a blanket, at which he seemed much pleased, received it from Mr. Fleming, and then rose, and shaking hands with the Bishop thanked him very warmly.

Christians may mock at the apparent cupidity and selfishness of the * poor benighted Kaffir, but morally neglected as he has been through life, and totally destitute of any instruction to show him the necessity of restraining and combating these evil fruits of a naturally depraved heart, still he can feel gratitude and practise hospitality.

The Bishop next asked Umbala, if the Archdeacon had not lately paid him a visit. He replied, “ Yes, and he liked him very much,' adding: If you send me teachers for my people he must be one of them.' The Bishop explained to him that he could not spare the Archdeacon, as he was a chief among

the Christians. Of that I am aware,' replied Umbala, but I am a chief among my people the T'Zalambies, and a chief ought to be taught by a chief. You the great chief, I know, cannot come to me, as you have to travel far, I hear, but he must come.' At some length, for nearly twenty minutes, the Bishop tried to explain to him that he could not spare the Archdeacon for Missionary work, but although the old Chief always assented to what the Bishop said, still he invariably returned to the old point, ' that he must have the Archdeacon as his teacher.' The Bishop asked him why he was so anxious for him in particular;' to which he

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replied, ' that he liked him-he was a fine fellow-a chief-and ought to teach a chief.' His Lordship told him that a young man, the son of one of our greatest chiefs over the seas, had offered to come and be his teacher.' Umbala replied, he was very much obliged to him, he might come, and he would be glad to have him, but the Archdeacon must come too.'

The Bishop then in a few words explained to them what their Missionaries, when they arrived, would teach them. They all listened, some most attentively. It was, indeed, a sight as uncommon as it was pleasing, to be a witness to a Christian Bishop preaching the Gospel of Christ to that dark old Chief and his swarthy family and court. May it be the first pledge to us of a great and glorious harvest; it may be still in embryo, but ere long to be reaped by the Church among this intelligent and interesting branch of our human family! The Bishop then proceeded to distribute, through Mr. Fleming, his Lordship's presents to the Chief's children and counsellors, &c., of beads and knives, and he himself partook of some curded milk produced for his refreshment. The Bishop took much interest and notice of the little children, as one by one they were presented to receive their string of beads--Umbala enumerating his family all the while, as making a total of eight wives and twenty-six children. After a lengthened interview, reaching to nearly eleven o'clock at night, the Bishop took his leave and returned to the encampment. The next morning, while at breakfast, the chief appeared, attended by his eight wives, and reminded the Bishop, that he had forgotten to give presents to them the night before. His Lordship then promised each of them a handkerchief, which seemed to please them much, and after giving them some breakfast, the encampment was struck, and taking leave of the old chief, (who, at parting, presented the Bishop with his assagai, as a token that there was peace between them,) the party left Fort Waterloo for King William's Town, arriving there about three o'clock in the afternoon, much gratified with so hopeful a promise for the first foundation of a Church Mission amongst the heathen people of this once powerful and formidable Chief."

LIBERIA.-The Colonization Herald, (Philadelphia,) of Dec. 1850, gives the following intelligence under the head of “Church affairs in Liberia”:

At the last triennial convention of the Episcopal Church held at Cincinnati, the Rev. John Payne, D.D., the long tried and faithful Missionary at Cape Palmas, was elected Bishop for the Mission in West Africa.

The Methodists are also discussing the expediency of appointing a Bishop to reside in Liberia. They have recently appointed Rev. John J. Matthias, formerly Governor of the Pennsylvania colony of Bassa Cove, in Liberia, superintendent of the Missions of their Church on the Western coast of Africa. He will sail for Monrovia the present autumn. The Missionary Board of the same Church is now inquiring for a suitable coloured man, possessing education and ability, to take the Principalship of a Seminary in Monrovia.

Since the death of the Rev. Ivory Clark, the Baptist Mission to the Bassa tribe has been conducted by a converted native, Mr. J. Vanburn, and four native assistants. The School at Bexley numbers twenty-three day pupils, and Little Bassa sixteen pupils. This is another proof of the success of Missionary labour among this large, docile, and friendly people. In no country or nation is the work of the man of God crowned with as ge

of success as in Western Africa. Truly, she amply repays all the toils and means spent for her temporal and spiritual improvement."



CALCUTTA.-Native Confirmation in the Cathedral.-A Native Confirmation was held on Oct. 18. The total number of the confirmed was 141; of whom ninety-one were from Tallygunge, presented by the Rev. D. Jones; six from Howrah, by the Rev. A. W. Street; four from Calcutta, by the Rev. W. O’B. Smith. The remainder were presented by the Rev. T. Sandys, of Mirzapore.

Baptism at St. Saviour's.-On the same day, Purna Chundra Mittre, a young Hindu of respectable family, and his wife Khettra Mahanee Dassee, were publicly received into the pale of the Christian Church. They had been for some time under very serious impressions; and having given satisfactory evidence of repentance and faith, were admitted to holy baptism and added to the congregation of St. Saviour's Church.

The Rev. Professor Street read Morning Prayers. The Rev. K. M. Banerjea delivered an impressive sermon from 2 Cor. v. 17, If

any be in Christ, he is a new creature,” &c.

The Rev. W. O'B. Smith, of the Calcutta Mission, administered the Sacrament. A large number of native and other Christians were present. The scene was well calculated to excite feelings of devout thankfulness to Him, who, we trust, was the Author of the faith of these converts.

Departure of the Bishop.-—The Bishop left in a pilot brig for his long and trying visitation to the Malayan Peninsula and Borneo, on Nov. 11th, 1850. He was accompanied by Archdeacon Pratt and his lady. The Bishop takes along with him a student of Bishop's College, C. J. Fox, to remain in Borneo as Catechist. The Rev. F. T. M ́Dougall, the laborious Missionary of Sarawak, writes (September 10th, 1850), in reference to this appointment: "I do not think him too young at nineteen. It will take him two years from the time of his coming here, to know Malay sufficiently well to enable him to make a good beginning of his Missionary work among the Dyaks; and then he will have to learn the dialects of the tribes he may be placed with. (The head men of these tribes all speak Malay, but the rest know only the Dyak of their district.) In the meanwhile, if he would devote his attention to Arabic, it will prove of great use to him in learning Malay, and assist him in getting on with the Malays, who have a great esteem for any one who understands the language of the Koran.”— From the Calcutta Missionary.

SOCIETY FOR THE PROPAGATION OF THE GOSPEL.— The Monthly Meeting of the Society took place on Jan. 17. Archdeacon Sinclair in the chair: the Bishop of Bombay, Archdeacon Harrison, the Master of the Temple, Rev. H. W. Walsh from Sydney, and a numerous body of Clergy and laity were present. Four members were elected to serve on the standing Committee in lieu of those who go out according to the bye-law. Thanks were voted to various Clerical and lay friends, who during the past year have promoted the interests of the Society by acting as deputations. The Rev. E. Coleridge read some affecting letters which he had received from the Bishop of Sydney, concerning the sad spiritual destitution of his Diocese. It was agreed to refer the subject of the Bishop's letters to the consideration of the Standing Committee. Various sums were voted towards the passage and outfit of the Rev. Garrett Nugent for Canada, Mr. R. M. Eastman for Guiana, Mr. Henry Pope for Madras, Rev. M. Martine for the Cape of Good Hope. Several new members were incorporated.




Missionary Journal.

MARCH, 1851.


THAT wonderful combination of nobleness and of baseness, of corruption and of sanctity, which we call the Roman system, has created in the company of Ignatius Loyola an exaggerated likeness of itself, in which its good and evil are remarkably intensified. On the one hand, Roman piety and devotedness have shone with preeminent brilliancy in Jesuit saints and heroes. On the other hand, Popery has nowhere produced such misbelief and wickedness as among the worst members of the Society which has styled itself after the world-redeeming Name.

Jesuitism, in short, is ultra-Romanism. It is the mightiest development of the great idea, which every subject of the See of Peter must embrace. But still it is a development from which many in the Roman communion have always stood aloof, anxiously protesting that although the Council of Trent pronounced the Institute to be pious, and almost bowed in reverence to its representatives, with Laynez at their head,-and although twenty Popes have given their approbation to the Order,--still they are not committed to Jesuit principles by loyal adhesion to the Church. “ Not to speak of Port Royal and the Provincial Letters," such persons would say, “the greatest names in the Roman Church have often been opposed to Jesuitism. Philip II. disliked it: Innocent XI. disliked it: Benedict XIV. censured its proceedings : Clement XIV. abolished it.” This is true; and it would be unjust to identify the Order with the Roman Church as such : but still, after all qualifications and abatements, we must say that the Order is



the true offspring of that Church,—that it gives expression to her deepest and most essential principles,—and that, as Pius VII. found, it is necessary for her. This is practically allowed by many Roman Catholics, who, while they wash their hands of Jesuit regicides and casuists, are forward to claim as their own such men as Bellarmine and Xavier. And now in this day of Roman development, when Gallicanism is scornfully disowned; when Bossuet has been superseded by De Maistre; when Moehler has, in his symbolism, condemned the old theories of Constance; when “the sublime chair of Peter” (in Pius IX.'s own phrase) has practically made all Roman Christianity dependenton itself, and the Pontiff may say,“L'Eglise, c'est moi;" — at this time, whoever would understand the Latin Church, must know what can be known of Jesuitism He may consult the little work of P. de Ravignan, “De l'existence et de l'Institut des Jésuites.” And to whatever authority he may refer, he will be bidden to look at the Jesuit missions as satisfactory evidence of the greatness of the Society. And when he does look, it cannot be without awe and admiration. Whatever be his predilections, he must recognise in all this mission-work

that same august, unequivocal majesty, which beyond anything else wins proselytes to the imperial Church for which the Company has laboured. It is only after a repeated survey that he can detect serious errors, repulsive blots, in the midst of all this glory, and lament that what was so magnificent was not less questionable in some respects, less plainly bad in others. By way of illustration, let us look to Paraguay,

The country so called, equal in extent to about one-half of England, exclusive of Wales, takes its name from a river called Paraguay, or “the crowned River,” because it rises in the lake Xarayès, which encircles it like a crown.

The district was discovered by Sebastian Cabot. In 1536 the first Spanish settlement in Paraguay was formed. The Guarani tribes, the chief inhabitants of the country, were subjugated. In 1586 the first Jesuit mission was established : in 1629 there were twenty-one such missions. Gradually and surely their power

in the country grew and spread, until the “ Evangelical Republic,” as Chateaubriand called it in his “ Génie du Christianisme," was consolidated : and for more than a hundred years the Order of Jesus reigned in Paraguay. The term of their dominion was 1768: two years after that insurrection at Madrid which Charles III. accused the Jesuits of fomenting, and five years before the brief, “ Dominus ac Redemptor,” which cost Clement XIV. such remorseful agonies. After the overthrow of the Jesuit supremacy in Paraguay, frightful convulsions prevailed in the country, large districts became depopulated, and, when


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