The influence of the Ultramontane party-adherents of the Papacy who disbelieve in nothing so much as in free speech, and who maintain the worst and most intolerant traditions of the Church with respect to the best method of repressing heresy-seems to prevail increasingly in the councils of the State. Attention has been called again and again in this country to the persistent efforts made by the Spanish opponents of Protestantism, during the past few years, to restrict the opportunities afforded to Protestants to practise public religious observances and to obey the dictates of conscience with respect to the propagation of their religious convictions. In 1876 the order of the Spanish Government prohibiting the exhibition of signboards and other public intimations of Protestant efforts to sell copies of Scripture, and of arrangements for holding Protestant meetings for worship, called forth remonstrances from our English Foreign Secretary through the resident British Ambassador, which were replied to by the assurance that "Bible-selling would not be in any way impeded so long as it was carried on in shops or stalls, or in such a manner as not to obstruct the thoroughfare, or contravene the police regulations then in force, or that might be adopted by the competent authorities." This order, thus interpreted, although leading to some trouble and inconvenience, did not absolutely prevent Bible colportage. Now, however, it appears that a new order has been issued by the Spanish Government to the effect that all sales of Bibles are prohibited except in specially licensed shops, and that persons are not allowed to give away copies of the Scriptures or to enter into any house or workshop for the purpose of speaking of doctrines other than the Romish. This is obviously intended to put a stop as far as possible to all aggressive Christian work in the country. Spain is thus disposed more and more to take her stand upon the old policy of restriction and suppression in her dealings with Protestantism. It is a weak and cowardly as well as a cruel policy, and must ultimately fail. The course of human events shows with ever-increasing clearness that both in civil and religious affairs a system which is based on mistrust of the people who are to be directed, and which is chiefly maintained by repressive threats and penalties, must break down. So it must be in Spain. But the process of emancipation is slow; and now the day of liberty seems far off indeed. Meantime, darkness covers the land, which contains in itself and its people so many possibilities of greatness, and the greatest patience and wisdom are needed by those who desire to spread the light of the Gospel there.

BRITISH FRONTIER TROUBLES.

It was hoped a month or two ago that our difficulties with hostile tribes in South Africa were overcome, and that a sufficient impression had been produced by the vigorous and active measures taken under the direction of Sir Bartle Frere, to remove any cause of further uneasiness. But it was not so. In Kaffirland fighting has been resumed of a more

serious kind than had previously taken place, and, besides the Galekas, some of the other tribes, supposed to be friendly, have shown a disposition to support Kreli, the native leader of the hostile movement. Lord Carnarvon was recently waited upon by a deputation of London merchants connected with the South African trade, and he informed them that troops were about to be sent out immediately from England to strengthen the forces at the Cape. His lordship also stated that he thought there would be greater difficulty in our newly acquired Transvaal territory than with the Galekas, as a Zulu army, described as "armed and organized on the European model," and numbering 40,000 men, is threatening an attack.

Our conflict too with a mountain tribe in India, on the Afghan frontier, does not seem yet to be at an end. With reference to our Indian frontier, Lord Lawrence has warned the English public that there are signs of the adoption of an aggressive policy on the part of the present Indian administration which may be a source of embarrassment ultimately. These collisions with uncivilised tribes are, it appears, an inevitable part of the experience of a widely extended empire, but on every account they are to be regretted, and Lord Lawrence, who, of course, speaks with an authority on such a subject to which very few can pretend, is strongly of opinion that the military movements sanctioned by our authorities in India are indicative of a disposition to undertake responsibilities and to extend our borders in a way which, before we are aware, may plunge us into conflicts more costly even than the last Afghan war, which in money' alone cost more than thirteen millions sterling.

SAD NEWS FROM CHINA.

We have referred more than once to the dreadful

and long-continued famine which prevails still in the north-east of China. Horrors there seem to have been realised in their awful intensity, such as those which the British Government in India and the British people generally have been striving so hard, and thank God! to a considerable extent successfully, to keep at bay. Last year, as the Friend of China reminds us, their fearful effects were spreading dismay among the hapless victims. The Chinese Government did little for the help of the afflicted districts, but missionaries, both Protestant and Roman Catholic, distributed aid which was supplied chiefly by the European and American communities of the "open ports."

It would seem that now the state of things is even worse than that described a year ago. The Chinese Government has been roused at length to action, and £130,000 has been devoted to the relief of the sufferers. The missionaries of Peking are about to appeal to England and America for help. We read too that the Chinese themselves at certain places are making an effort on behalf of their afflicted country

men:

"The Chinese community in Hongkong are raising a subscription for the relief of the sufferers in Shansi.

two

Although the Chinese in Hongkong have been heavily drained of late in the matter of subscriptions for various places, such as Chihli, Shantung, and Canton, the present appeal has been liberally responded to, and certainly a good beginning has been made. Mr. Chun Pat Nam, the Chinese Consul-General elect at San Francisco, heads the list with $1,000, while anonymous subscribers follows with $1,000 each, and the several Chinese banks another $1,000. Mr. Tong King Sing, the Chief Manager of the C.M.S.N. Company, has the matter in hand, and the accounts he sends out of the sufferings of the people in Shansi are indeed appalling. The people there are said to be living on the corpses of their fellow-beings who die of starvation! and the strong are killing the weak for the sake of obtaining their flesh for food! No words can give a sadder tale, and we are glad the Chinese here are doing their best to raise subscriptions. The Governor of Fokien, Ting Futai, corroborates this account, and sends a letter to countrymen of his-advising them to be as liberal as they can in this movement. The matter of raising subscriptions is now in the hands of the Committee of the Chinese Hospital here."

Modern means of communication seem to bring all the sorrows of the world to our door, and the woe of which we thus get glimpses baffles us by its appalling

magnitude.

III.-MISSION JOTTINGS.

A GREAT CITY IN INDIA.

We gather from the Christian Intelligencer the following facts, some of them painfully interesting, concerning the "non-Christian native society of Calcutta." The total population of the town at the time of the last census was given as 429,525; but, we are informed, "this figure represents the population of one half of Calcutta only, as it excludes the swarming population of the suburbs, and the enormous crowds of those who flock into the city for daily employment from the towns and villages along the river and the lines of railways." Of the population given in the census, it is reported that 278,224 are Hindus, divided into an immense number of castes, 123,556 are Mohammedans, and 33,885 are Christians. The number of native Christians in the town is 2,636. This was in 1876; in 1872 the number was 2,466; in 1865 it was 1,441. There are only 952 Jews, and 5 Jews by birth have returned themselves as Methodists, and 3 as Mohammedans. The Brahmo Somaj, that form of enlightened theism about which we have heard so much in late years, and which sent to England some time since a distinguished representative in the person of Keshud Chunder Sen, numbers in Calcutta, it appears, only 479. The following is the list of places of worship under their respective heads :-Hindu idolatrous temples, 199; Mohammedan mosques and imambaris, 117; Christian churches and chapels, 31; Jewish synagogues, 2; Brahmo Somaj meeting places, 2; Chinese temples, 3; Parsis, "temple of the sacred fire," I.

With reference to the moral condition of the city, we find many sad records. Especially lamentable, because of its apparent connection with English ex

ample and influence, is the account of the spread of drunken habits among the people :

"The vice of intemperance is spreading among the Bengalis in an alarming manner. Formerly a more public use of liquor was confined to the lower strata of Hindu society, but now the habit is making its inroads among the higher classes also, drink and Western civilisation' being regarded by many of them as fast and inseparable friends. Last year, people's eyes were opened to the enormity of the evil by the Súlav Samachar, a vernacular paper, which published the names of over a hundred educated natives who had ruined themselves but recently by excessive indulgence in European liquors. Many of these men had titles to their names, and all occupied This melanrespectable positions in native society. choly circumstance becoming known, one of the native papers naturally remarked that if this be one of the fruits of English education, the sooner we have done with it the better.' Corroborative evidence of

the spread of drunkenness among the Bengalis may be gathered from the Calcutta census and the Excise Administration Reports of 1876. According to the former, there are in the city 362 licensed dealers of intoxicating liquors, and 163 sellers of ganja and opium. But their number is constantly increasing. Only a few weeks ago the revenue authorities gave permission to open new grog-shops in the town, and we are grieved to have to add that one of them was set up in a well-known native quarter, in disregard to the feelings and wishes of the Hindus of the neighbourhood, who had to memorialize the LieutenantGovernor to be delivered of the plague."

Over against this we may set some hopeful statethe Brahmo Somaj towards Christianity. Although it ments as to the present attitude of some members of is remarked that the progressive section of this movement, that, namely, led by Keshub Chunder Sen, are "distinctly receding from the reception of the Gospel," we are told of individual instances of "many educated men of logical minds," connected with Brahmaism," who, being dissatisfied with the inconsistencies of the Somaj, are feeling after something more solid and soul-satisfying." These men will be compelled by their intellectual and spiritual nature to go farther than they yet intend. They are aware of their sinfulness, and long for peace with God. "They seek a means for which Brahmaism has left no room. Their conversion to Christianity depends upon how we help them out of their transition state, and is, we think, only a question of time." Several instances are given of men of this stamp who are disciples, "but secretly, for fear of" the social penalties which would follow an open profession. One of these cases we may cite:

"C is another example to the point. He died unbaptized not very long ago at the neighbouring town of Naihatti. He, too, was a Christian in heart for many years. By his firm faith in Christ he was the means, under God, of making another native brother decide for Christ, who for a long time was halting between two opinions, but now is actively engaged in sowing the seed of the Word among his countrymen. The circumstances of C.'s death are most affecting. When it was found that life was ebbing away, his friends prepared to perform on him the rite of antarjali, desiring him to expire, as all orthodox Hindus would wish to do, on the banks of

the sacred river. But C. refused to comply with their request, and asked a book to be brought which he kept concealed in his room. On its being produced and examined, it turned out to be a Bible, from whose yellow and wrinkled pages it was evident that it had been diligently used by its owner; then, taking the sacred volume, he placed it on his forehead, and, lisping once more the Name above all names he died." This touching incident is typical of a class of cases which are to be found in connection with all missionary work, and to which we have frequently called attention, because of their 'profound and pathetic appeal to Christian sympathy. Amidst the special intercessions which we at home offer on behalf of missionary work, ought we not to give an important place to petitions for those who, according to the beautiful New Testament expression, are "not far from the Kingdom of God”?

IV. OUR MEMORIAL RECORD.

THE REV. CAPEL MOLYNEUX.

This eminent and useful clergyman died at Cannes, on the 27th of December, in the seventy-third year of his age. For about forty-five years he exercised his ministry in the English Established Church, his first living being at Woolwich, whence, in 1850, he removed to the Lock Chapel, Paddington; finally, in 1860, he was appointed vicar of St. Paul's, Onslow Square, South Kensington. In each of these important positions he attracted large congregations by his singularly intense earnestness, and his clear, straightforward, and eloquent appeals to the consciences of men. At Kensington, where we remember hearing him preach, the number of professional men and medical and other students among his hearers was remarkable, and the mingled fervour and plainspokenness of his warnings, expostulations, and entreaties, kept up from Sunday to Sunday with astonishing vigour, produced striking spiritual results. There was an urgency in his tone which often seemed irresistible; it was as if he would not let the people go until they had accepted the message which he brought, and acknowledged the Christ whom he proclaimed. In 1872, however, at a time when his influence and usefulness seemed to be at their fullest height, he felt it his duty to resign his ministry in the Established Church, in consequence of the legal decision in favour of ritualistic doctrine, known as "the Bennett Judgment." Mr. Molyneux felt that as an Evangelical clergyman he had no right to remain in a Church which endorsed teachings which, as he believed, were so contrary to the truth. His secession not only cost him severe pain, but was felt as a sad blow by his attached congregation, and was urgently deprecated by many of his brother clergy. But it appeared to him that though to remain would be right to those who felt not as he felt in the matter, to him it was impossible; and in his farewell statement he nobly said: "Things remaining in the Church as they now are, God, as I believe, bids me secede, and the consequence I leave with Him. I must obey God. Yes, at any cost, I must

Even

obey God. For some forty-five years I have been preaching to men to believe in God, and serve Him at any cost-even if need be at the cost of their lives; to be governed by principle, and not by expediency. I am not prepared now, on my own part, practically to belie my preaching." those of his brother clergy who, holding his theological views, yet saw no reason whatever for resigning their livings, could not but admire these brave, true words, expressive of a loyalty to duty at once so tender and so stern. And they bespeak the man, and explain his power. For some months Mr. Molyneux, after his secession, conducted a service on Sunday mornings at St. James's Hall. But his strength began to decline, and conscious of the infirmities of advancing age, and of the physical exhaustion arising from a long, laborious, and trying career, he retired into private life. For some three years past he has suffered much, and has felt compelled to live in a more genial climate than that of England. His name is one which deserves to be cherished in loving remerrance and honour.

THE REV. J. B. MOZLEY, D.d.

Dr. Mozley, Regius Professor of Divinity at Oxford, Canon of Christ Church, and vicar of Old Shoreham, Sussex, died at his vicarage on the 4th of January, at sixty-three years of age. He has lately been spoken of as "one of the most remarkable thinkers and writers of our time," and those who are acquainted with his contributions to theological literature will be fully prepared to admit his claim to this distinction. He was a severe student for more than forty years, and his persistent energy and self-discipline enabled him to overcome a natural unreadiness both

of tongue and pen which in his earlier days seemed as if it would form an insurmountable difficulty in his path. He was in fact one of the most laborious and resolute of men, and these qualities enabled him to prevail where the majority would have given up in despair. As a Bampton Lecturer (in 1865, On Miracles), as a University Preacher, and as a Professor discussing such subjects as the Moral Difficulties of the Old Testament, he secured the attention of an influential section of the public, and became "a teacher of teachers." Dr. Mozley was a High Churchman, although not in the ritualistic sense. As a theologian he may perhaps best be described as an Eclectic; he attempted to combine traditions concerning Christian baptism which were based upon the sacerdotal theory with Calvinistic teachings upon the leading points of theological inquiry. Much valuable energy and learning were thus, in our opinion, thrown away, so far as the immediate object to which they were directed was concerned, but the mental discipline and development of character to which these exercises contributed, enabled Dr. Mozley to render a real service to theological thought and literature, which will yet long be valued by students and teachers, and through them will be of benefit to a larger circle. He, too, fulfilled his task as the servant of Him who gave every man his work."

to

CHAPTER XXVI.-JUSTIN'S STRAIT.

THE

HE long summer days passed heavily to all at Herford Court. The conflict in Justin's mind did not come to a speedy conclusion, for he was taking time to observe his brother narrowly. There was no evidence of any change having transformed Richard's character. He was simply the sort of man his boyhood had foretold. If he became master of Herford Court he would be the least estimable Herford that had ever owned it. In ten years' time, Justin felt sure, the estate would pass into the hands of strangers, and Richard be begging for his bread. Was it not his duty to hold fast the property?

The idea that his elder brother had robbed him by foul play of his inheritance had not been dismissed from Richard's mind, though he had thrown away as worthless the poor evidence of such a crime. He had never practised self-control, and now, though it was to his interest to make himself agreeable to Justin, he could not refrain from an occasional outburst of angry insolence, alternating with an almost servile deference to him. He made free with the horses and boats belonging to the house; and he lounged about Herford, talking with the fishermen on the beach, with hints and innuendoes of Justin's unlawful usurpation of his birthright. There was a certain sense of justice in the hearts of the men which recognised the claims of the only son to his father's property, and which was kindled into stronger life by Richard's presence. Each one felt that his small possessions-his boat, his cattle, his household furniture-which he had inherited from his forefathers, he held in a sort of trust for the children that were coming after him. His sons were the grandsons of the father who had left him his goods; and there was a natural law which required of him that after he had served his own life with them, they should pass into the possession of those in whose veins the same blood ran. Yet all the while they knew that Justin's ownership of Herford Court was the most beneficial circumstance to every one connected with the estate. Mrs. Herford, with all the force of a weakminded woman, took the side of her younger She behaved as if she could not make enough of him, and she supplied him with as much money as he chose to demand from her, under the transparent subterfuge of

son.

VII. N.S.

borrowing. Every day the fatted calf was killed, the best robe worn. She invited her friends and neighbours, from far and near, to come and rejoice with her over her long-lost son; and a succession of somewhat dreary festivities took place at Herford Court, enjoyed by no one except Jenny Cunliffe. Jenny's mother kept her well supplied with pretty, fresh muslin dresses, and an almost unrestricted supply of ribbons and gloves. The cost was not very great, and Mrs. Cunliffe felt that Jenny was having her chance now. Justin was bound at least to provide handsomely for his brother, who had come home at last safe and sound, though a beggar. Why should not Jenny share Richard Herford's fortunes?

Leah Dart had felt it to be a great blow when Richard told her that her cherished secret had proved utterly worthless. She scarcely believed it, especially as Richard harped upon the notion that there had been foul play somehow. He took his obligations to her very coolly, and did not make her heart beat fast with gladness by kissing her again. In fact, he was really irritated against her for kindling hopes that had been so rudely extinguished by his uncle. He almost felt a grudge against her because the papers had not turned out of more value. When she asked him again for the little silk bag she had carried in her bosom for ten years, he told her how he had tossed it away, utterly indifferent to the chagrin she felt. Leah shed some bitter tears over the loss; she would have given her year's wages for that little bag.

"Justin," said his mother one morning, in a cold and distant manner, "my brother Watson writes me he is coming over to-day. It is high time to see what is to be done for Dick. It's very hard for him, poor boy! cruelly hard to see you here in his place. You should recollect you were not born a Herford. Of course, if my poor dead husband had taken my advice, I should have shown him how very unjust it was to cut off his own son, and quite against my wishes. Right is right. But Mr. Herford always kept me in the dark, and my poor boy suffers for it."

"I have not yet finally decided what I shall do," answered Justin, "it is a more diffi cult question than you suppose. You would have me deliver up everything into Richard's hands?"

21

"I hardly say that," replied the mother musingly. "Richard is rather a spendthrift. Still, I cannot help feeling he is the rightful owner. He goes ordering about more like the owner than you do. He thrashed one of the lads this morning right soundly; and that you would never do. Anybody could see with half an eye which is the born master." "The born tyrant," interposed Justin, with mingled indignation and sadness.

"Just like his poor father," continued Mrs. Herford. "Oh! there's no question as to which is the true Herford of Herford. No; poor, poor Dick! he is not in his right place. He was so very young when he ran away. He tells me he was actually on his way home, was close at hand, when he heard his father was dead, and how he had left you everything, and he went off again, broken-hearted. he had been a fortnight earlier he would have found his father alive, and it would all have been altered. It was one of his shipwrecks that hindered him from being home in time. He has been in a great number of shipwrecks."

If

66 Then you wish to see Richard master here?" said Justin.

"Well, I only wish what is right," she answered; "I cannot believe it is right for my poor boy to be a beggar in his own father's house. You would not like Pansy to be turned out in that way for a woman that was not a bit related to you. Blood is blood, and blood is thicker than water. Right is right, and wrong can never be right."

After having delivered herself thus oracularly, Mrs. Herford leaned back in her chair, and adjusted her lace lappets with an air of infinite self-complacency. As usual, when he was in perplexity, Justin was marching up and down the room; but though she hated to see it, she dared not give way to her petulance. She was always a little awed by her elder son; but Dick never gave her the same insufferable feeling of being looked through, and silently condemned. She felt sure that Justin had found her out, and knew her thoroughly, though his manner towards her was unvaryingly kind and considerate. Dick would think more of her opinion than he did.

But Justin was not disregarding his mother's opinion now. On the contrary, he was pondering over every word she had uttered. Especially he dwelt upon his brother's statement that he was on his way home when his aged father died. As a man watching the outbreak of a threatening tempest takes heed how a straw is blown, he was carefully con

sidering the least thing that had a bearing on the momentous question on hand. He dared not say to himself, he was absolutely incapable of saying it, " I will hold what I have, in spite of conscience, of uprightness, of responsibility to a higher rule than the mere legal processes of a court of law." Yet it was difficult to make sure of that higher rule, whilst there were so many conflicting claims to adjust. As yet he resembled the man partially restored to sight, who saw men as trees walking. His thoughts, and plans, and desires were all vague, dim, and wandering. He could not open his eyes and see the path of righteousness stretching before him in a clear light. His mother's words took the same obscure form, and began to haunt his troubled brain.

It was a relief to hold a conversation on the subject with his uncle, though he could do nothing towards really helping him to a decision, whilst the fundamental fact was concealed from him. Mr. Watson lost no time in beating about the bush. Both of them were his nephews, and if he liked Richard best, he admired Justin most. Justin was a rising man, coming into importance in the county, and incomparably the best master there had ever been at Herford. Richard was not fit in his uncle's eyes to be trusted with either money or influence; yet there was just reason why he should be handsomely provided for by Justin.

"I hope you are ready to do something handsome for the poor fellow," he said to Justin.

"What should you call handsome?” he

asked.

The

Mr. Watson paused. He had sounded Mrs. Herford as to her intentions, and found her obstinately resolved to hold fast her own money. She had been saving the greater portion of her income since her husband's death, and had invested it at a high percentage in Justin's improvements. £300 per annum bequeathed by Mr. Herford's later will had grown into £500. But she was quite determined not to lose any of it. Mr. Watson had boldly promised to secure £300 a year for Richard; but if his mother would not do anything, it must all come out of Justin's pocket-at the very time, too, when Pansy was likely to be a much greater! expense to her father. He did not know of Sir Robert Fortescue's letter, or he would have felt the difficulty still greater.

"We must take into consideration the poor fellow's extraordinary position," he said; "all the country is talking about it.