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Christian community. But their continued ill-treatment, combined with the bitter revilings of the people of his village, forced him to leave his home, and take up his abode with the Missionaries. This was a happy circumstance for him, as he found with us that quiet of body, and comfort of soul, which he could have found nowhere else.

From the time that he renounced all hopes of worldly things he became especially happy, and strongly attached to the ways of religion. The Bread of God, which came down from heaven, was his daily food and delight. He found Christ to be an all-sufficient portionan infinite compensation for the loss of wife, house, and land. His New Testament was his constant companion. On asking him if he feared to die, he said, "Christ has died for us. If we are found in him, we shall never perish. He rose again. We shall rise also." ---This was the language of his hope and faith, but he nevertheless felt at times as Bunyan's

Christian did-unwilling to meet death, and unprepared for judgment. Ramdas was a sincere believer, of amiable qualities, and strongly attached to those who taught him the truth of Christ. He was more free, than is ordinarily the case with converts, from the vice of covetousness, and sought with sin. cerity the "things of Jesus Christ."

Never shall we forget this good man. He was greatly beloved by every individual of the Mission-family. His course was one of great trial and endurance. By the grace of God, he has overcome, and has entered into his rest. The wicked no longer trouble him. He suffered with Christ-he is also glorified with him. His body lies in the English burial-ground at Cambay, whither he had gone for medical advice. We desire to raise a small tombstone over his ashes, to shew to future generations, that the Lord Jesus Christ has had his witnesses in Goojurat as well as in most other countries of the globe.

THE CHRISTIAN VILLAGE IN A HEATHEN LAND.

In order to secure a safe asylum for the native believers scattered among the adjoining villages, and preserve them from the contaminating influences of heathen intercourse, as well as to facilitate their regular Christian instruction and promote their mutual comfort and edification, our brethren were induced, in the course of 1847, to attempt the formation of a Christian Village, on the plan adopted with so much success in other parts of India. By the liberality of Christian friends, they have laid the foundation of this plan by the erection of six houses, and the location of five families, at Borsud, a few miles from Dhevan; and, as further contributions may enable them, they will continue to enlarge the Institution until it answers, in extent and benefit, to the original design. Mr. Taylor, jun., in writing to a friend who has taken a deep interest in the project, thus describes the present condition of this rising establishment :

The history of the five families composing the little Christian Settlement formed at Borsud, in connection with the Mahi-Kantha Mission, is peculiarly interesting. Two of them were formerly Koolies-the rest Paladars they have entirely relinquished caste, and live together as one people. All the men have proved themselves sincere and earnest Christians. One of the women shews marks of true piety, and the other women all appear to be the subjects of real religious feeling, but we cannot speak of them with so much confidence. The greater degradation of their previous state renders it more difficult to determine regarding the women than the men.

The separation of the converts from the natives was not attempted till after long ex

perience of the great difficulties they had to contend against, when entirely surrounded by heathens and cut off from constant intercourse with Christian brethren: though they held to the truth, their progress was much impeded; and some whom we thought sincere, but of whose return we have great hope, have been cast down and turned aside from their course. The advantages of separation are daily becoming more apparent, and our most sanguine expectations are now being realised. We have free and unrestrained intercourse with them in their houses: going in and out at all times, we have opportunities, which before we sought in vain, of knowing our people under all circumstances, both when prepared and unprepared to see us. They, too, know us better-they have

greater confidence in us, and have freely and gladly given up their children to be educated by us, which we could not induce them to do before.

ing together are in some measure removed. So that by taking this step, which we were first induced to do merely, as we thought, to avoid a greater evil-that of the converts or their children lapsing gradually into idolatry, we have gained that very point which, by separating them, we feared we should lose, and were willing to lose, in order to keep that which we had.

The people are not, however, yet independent, nor can it be expected that they will be for a year or two to come. The land which they have was formerly Padthar, or waste-land, but it admits of great improvement, and a year's hard work has shewn what may be done. But no agriculture can flourish in Goojurat, or afford anything like a return, without irrigation: we have no Well, and we look to our European Christian friends and brethren for the means of enabling us to sink one-seven or eight hundred rupees (from 70l. to 801.) are needed for this important purpose.

Both adults and children are separated from the evil influence of daily and hourly beholding the wicked life and hearing the filthy conversation of the heathen. This is a great blessing to them, especially to the young all being together, and formed into one body, not only have they more confidence in each other, but they are able to exercise a stronger influence over the heathen. The fact of their names being enrolled in the public register, as Christian Agriculturists of a Christian Village, has given them a standing on which they are enabled to maintain an advantageous position. On becoming Christians, they were excluded from Caste and shut out of doors. They are now being restored again to social intercourse: their relatives and friends visit them and receive visits from them; and objections about eatThe Rev. Joseph Taylor, of Belgaum, the father of Mr. Taylor, of Dhevan, visited the Settlement, accompanied by his son, in the month of January last; and the following account of the village and its inhabitants, written by him to a member of his family at Belgaum, will, we are assured, be read with feelings of lively "interest and devout gratitude. In relating the particulars of his visit, our esteemed brother thus proceeds :

Joseph and I returned from Borsud yesterday morning, after spending a most delightful and refreshing Sabbath with the dear Christian people residing there. We left Dhevan about four P. M. on Saturday, reached Borsud about seven, and received a hearty welcome from all there. They attended worship the same evening, when Joseph read and explained to them a portion of Scripture.

The Mission has two large tents pitched under the shade of a beautiful wide-spreading banyan-tree. There are several other large trees in the vicinity. The ground where the houses for the families are built is very conveniently situated outside the village. The spot is hedged in with trees, and the range of houses, six in number, in which the Christians live, has a very pleasing appear

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As none there could lead the singing, and as I had made myself a little familiar with the character and words of the hymn, I led this part of the service in the best manner I could.

The afternoon-service was conducted in one of the fields belonging to the converts, about two miles from their residence-singing, prayer, and exposition of Scripture. The evening-service was the same as the morning and afternoon, with this addition, that three of the men and four of the women each engaged in prayer, one after the other, of their own accord the latter especially shewed that they were accustomed to the exercise, and it was really delightful to hear them pouring out their confessions of sin, of ignorance, and of weakness, and to listen to their fervent petitions for grace and help. The prayers they presented for themselves as a little body of believers, and for the Church of Christ in general, that it might increase and be established throughout the world, were very gratifying.

In the forenoon I accompanied Joseph to see their several habitations; and in the evening we went and sat down with some of

them in one of their houses, when it was exceedingly pleasing to observe the manner in which both men and women united in conversation. I asked them, at the close of the evening-service, whether they would not like to send a message to the Native Christians at Belgaum: "Yes," they said, we should

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like to send a message, but you can for ward it in a letter, and not leave us so soon." During our meals, they brought or sent a few things for us which they had cooked for themselves, and they all seemed so happy, that it rejoiced my heart to be with them.

CUDDAPAH.

NARRATIVES OF NATIVE CONVERTS.

WITHIN a very recent period, five native converts have been admitted to the ordinance of baptism at this station, and added to the fellowship of the church. Our Missionary, Mr. Shrieves, through whose labours these new disciples were delivered from the curse of idolatry and guided into the way of peace, received from two of their number the following brief records of the providential course of events by which they were brought under the means of grace and made partakers of the privileges they now enjoy. The younger of the two, in testifying to his experience of the divine mercy, thus speaks :

My parents are both heathens, and I was brought up in the same faith. My father's name is Thimapah, and the name of my mother Hobhumma, and they are worshippers of Ramah. I always accompanied them in performing pilgrimages to Therapathee, and joined them in offering sacrifices to worthless gods, in which, at that time, I felt delight; rgetting the kind hand which had protected e from infancy-the good Providence that was giving me health, food, and raiment-and ontenting myself with feeding on ashes, instead of feeding upon Jesus Christ, the Bread of Heaven and the Saviour of mankind. In my heathen state I was not afraid to commit the worst of crimes; because I was like a person in the dark, who does not know what is around him.

In this state I lived until I attained the age of twenty-six, when the Lord graciously directed my steps to the Christian Village at Cuddapah. During my stay there I was instructed in the truths of Christianity; but, like many, I made merely an outward profession; and, after a time, my heart not being changed, I went back to my heathen parents, again found delight in my former wickedness, and endeavoured to forget all that I had learned when I resided in the Christian Village. About two years after this, it pleased the Lord to send affliction upon my body, by which I was led to reflect on the state of my soul, and to inquire within myself, "If I should die this night, where would my soul go?"

My conscience answered, "To Hell." The instructions I had once received now rushed into my mind, and I thought that this afflic tion was sent by God because I slighted the Christian Religion.

It pleased the Lord to restore me to my* former health; but, my mind being very much troubled, I resolved to live again with the Christians at Cuddapah. Accordingly, leaving my wife, who refused to accompany me, I came to live among the Christians, now about eighteen months ago. From that time I attended regularly on the means of grace, and the Lord directed His servants to shew me my wretched condition; and my convictions were, that, unless I placed my whole trust in Jesus Christ, I should perish eternally.

I was now led to pray to the Lord, more frequently and fervently, for myself and my family. Eight months ago, myself and one of my relations, a member of the church, accompanied the Catechist Ballchensoo to my vil. lage, and, after much persuasion, my wife consented to return with me. I felt thankful to the Lord in thus inclining her.

Feeling desirous to be baptised and admitted into church-fellowship, I made known my mind to the Pastor, the Rev. Mr. Shrieves, and the members of the church, who, after a period of trial and instruction, consented to receive me into communion with them, and I was baptised 31st of December, 1848, when I consecrated myself afresh to the Lord.

The second narrative, which is that of a female convert, in whom God has exceedingly magnified the riches of His grace, runs as follows:

I am an inhabitant of Goorjallah, which lies fifty miles west of Cuddapah, and was formerly of the Shoodra Caste. My parents being heathen, I was brought up in Hindoo ism. When I attained to years of discretion I was entirely ignorant of eternal things, believing that the gods my parents taught me to serve were true gods; and that, as I never wished to do others any harm, I was sure to go to heaven when I died. I lived a very careless life, feeling totally indifferent to my eternal welfare, and not even troubling myself to be taught anything by my own deceiving Gooroos.

When my son-in-law and daughter embraced Christianity, I called them fools and abused them. So dark was my mind at that time, that I viewed them as outcasts, and would not have anything to do with them. After this, my daughter came and told me that she intended placing her children in the Christian School at Cuddapah, which I greatly opposed; but my daughter being determined, she left the village a few days after, accompanied by her children and husband, and, after placing them in school, she and her husband returned home, and found me greatly enraged at their conduct.

After this, it pleased the Lord to send His servants to preach the Gospel in our village; and, on hearing it, I was led to reflect more seriously upon the conduct of my daughter and her husband. I began to think, that surely there must be some good in the Christian Religion, or else my daughter and her husband would not have embraced it. I therefore purposed in my mind, that, when any other person should come to preach the Gospel, I would give him an attentive hearing. So when the servants of God came I listened

with great attention, while they directed me to the Saviour for salvation, and told me that the sacrifices I had made to my heathen gods would not avail; that Jesus Christ had offered up Himself a sacrifice once for all; and that He would not reject or despise any that came to Him.

When I returned home, after hearing these truths, my conduct towards my son-in-law and daughter, and also the blasphemous language I had used respecting the Christian Religion, came afresh to my mind. As I thought on these things I felt sorry that I had thus acted; and it pleased God to touch my heart and to make me feel the burden of my sins. I then prayed earnestly to the Lord to forgive all that I had done, for the sake of His beloved Son Jesus Christ; blotting out my sins, making me a new creature in Him, and adopting me as His child.

From this time my daughter continued to instruct and encourage me to persevere in following the Lord. As my knowledge increased, my desire to serve God became stronger. I now loved the people of God, and hated sin ; and also felt a desire to be baptised, and admitted to the fellowship of His people. When the Rev. John Shrieves visited our village, in August last, I made known my desire to him; and, having conversed with me, he said it would be necessary for me to come to Cuddapah, and, after receiving a little more instruction in the doctrines of the Gospel, he would baptise me. I accordingly accompanied my daughter and her husband to Cuddapah; and, after receiving instruction, and the Pastor and Members of the church being satisfied, I was baptised 31st of December, and admitted into church-fellowship.

ENCOURAGING PROSPECTS AT THE LOYALTY ISLANDS.

IN continuation of the extracts given in our last number from the journal of Messrs. Turner and Nisbet, we take the following facts as supplying a very interesting view of the state and prospects of our Mission in the Loyalty Islands-an extensive group lying between the New Hebrides and New Caledonia. The preservation of our Teachers in these dark places of the earth; the fortitude, fidelity, and ardour, with which they have pursued their labours; and the gratifying measure of success by which these have been attended; clearly attest the presence of Him who

"ruleth among the heathen," and, by His faithful servants, delights to make "manifest the savour of His knowledge in every place."

Perils of the Teachers at Lifu. On the 9th of August, (write our brethren), we reached Marè, and found our teachers well. The teachers from Lifu were also there, having left that island about a year before, in consequence of a war which scattered the tribes among whom they laboured. Up to the time of their departure, the schools and services had been kept up and well attended. They wait at Marè for a favourable issue of the war, when they intend to return. The blind Chief Bula died at Lifu in November, 1846. There are rival claims for the chieftainship, and these not only led to the war, but now serve to prolong it. Many of the Chiefs and people of Lifu were cut off by an epidemic towards the end of 1846. As it broke out soon after the visit of the "John Williams," and the arrival of fresh teachers, the latter were blamed as the cause. Many determined to kill them, but others were raised up in their defence. "Kill them," said their enemies, "and there will be an end of the sickness." "No," was the reply, "we are all dead men if we do their God will avenge their death." "Then banish them," said they. "That," replied their friends, "will also expose us to Divine judgments. Let them alone-they have come among us for good, not for evil.”

out some family as the cause of the death, through their incantations. When Bula died, the cry was again raised, "Kill the teachers!" but the Lord protected them. That night another family was blamed, and immediately the whole of them were killed. There were eight of them in all.

Incantations of a Native Priest.

At Marè our teachers are still labouring. The schools have fallen off, but the services are attended by many of the people on the Sabbath. They have four preaching-stations in the distance, which they supply on that day. Some, we trust, are not far from the kingdom of God, although the people generally still mingle with their Christianity their former rites of heathenism. An old Chief, hearing the teachers always tracing diseases to Divine and not human agency, sent for a noted Priest and engaged him to exert his power and bring disease upon some of the teachers, to see whether Jehovah or the Priests of Marè were true. The Priest, accompanied by the Chief, went to the bush with his basket of relics, consisting of bones, finger-nails, hair, &c., of his forefathers; and, striking the air with his club, looked to see whether there was blood on his basket-a sign that vengeance had gone forth to the teachers. He beat the air and looked at

The Teachers rescued from Death by a Hea- his basket until he was tired, but there was

then Chief.

A Chief from the Isle of Pines was then consulted. His advice was to spare the teachers. "We," said he, "once killed the teachers on our island, thinking to avert disease; but after their death it raged more than ever. Spare them!" While these deliberations were going on, the teachers were assembled in their own house, spending the day in prayer, and preparation for their end. They thought that that day was to be their last. They cast themselves in the arms of Him who they knew had said, "Lo, I am with you always;" and He delivered them from impending danger.

When the Chief Bula died, they were again in peril. It is a custom on the death of a Chief, to impute the event to human agency, and, on these occasions the friends, like so many avengers of blood, are up in arms, and rest not until they have spread desolation and death somewhere in the land. Malice is always at work on these occasions, pointing

no blood. He gave up in despair, and Chief and Priest concluded that Jehovah, the God of the teachers, must be a true God, and a mighty one. The Chief has all along been favourable; and since that time the Priest has sent for the teachers to preach regularly in his village.

Privations of the Native Evangelists.

War prevails at Marè, and hinders the teachers. Here, too, they have been blamed for diseases, and their lives have been in danger. They suffered severely from famine last year, occasioned by drought. For some time they lived on the bark and leaves of trees, grass, and roots of bananas. This tried them much, and made them feel like the Israelites in the desert, longing to return to the good things of their Samoan Egypt.

Witnesses for the Gospel.

Many of the natives of Lifu and Marè have returned from Sydney. They describe what

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