Thursday, although he had been unconscious for some time, when Mr. Mannering cited a verse or two of scripture specially relating to the presence of Christ with His people, he looked at his friend, grasped his hand, and said with distinctness and feeling, "Jesus Christ, the same yesterday, to-day, and for ever." These were his last words, Two or three hours later, I saw his lips move as if he would speak, but there was no voice. On the following Lord's-day he entered into the presence of God. The earthly life was not merely ended, but completed, beautifully and appropriately completed, as his Lord had kindly ordered. In public a Lord's-day missionary service-and in private the utterance of words which contained in them the spring of his public activity, and of his personal holiness; the ground of his first hope when as a youth he sought refuge from the accusations of an agonized conscience, and of his last hope when as a ripened Christian he lay down to die-" Jesus Christ, the same yesterday, to-day, and for ever." Let us erect no broken column on his tomb-no symbol of disappointed hopes and aspirations. His life-work was completed, the purposes of his heart were accomplished, and he has gone from us only to enter on a higher life. And in that higher life, it is clear to me almost as an article of faith, that there will be ample scope for the exercise of all the gifts and graces which have been cultivated and matured on earth. One heart and one soul, one divine principle animating all, yet ten thousand voices of different tone and compass singing the one song; ten thousand hands with varied skill and power, and in varied fashion, doing the one work; Paul and John as different in the heavenly Church as they were in the earthly; Luther and Melancthon exercising functions amid the rest of the sinless world, as different as those which they fulfilled in their great earthly battle with error and corruption. Our brother, too, has entered heaven not merely sanctified so as to be in harmony with its holiness, but trained and disciplined to occupy his own place in its service. And on earth his works do follow him. To say nothing of the Christian hearts and lives that will exhibit the fruit of his ministry so long as life shall last, and that are now sowing seed that will be reproduced in similar fruit in other generations, his great work in relation to missions is one which, in its consequences, may be said to have no end. The tidings of his death will move many hearts in the east and west and south. And when in a future age the learned men of a Christian and civilized Polynesia write the orgines sacræ of their many isles; when African writers, on the banks of the Zambesi, shall tell the story of the unveiling of their land to Europe, and the conversion of their fathers by European teachers; when Hindoo and Chinese authors, baptised into Christ, shall record the beginnings of the downfall of hoary systems of superstition, and the first successes of the truth as it is in Jesusthe name of Tidman will have a place of no mean honour. Williams, and Moffat, and Livingstone, and Morrison, and Carey, and Lacroix, and their fellowlabourers, will be the names most prominent on the pages of these future histories; but the men who sent them forth and presided over their labours will not be forgotten. The Gregorys who wept over the darkness and the wrongs of heathen lands, and the Augustines who went to dispel the darkness, will be named on the same page together. Among the former Arthur Tidman will ever be remembered. And the lustre of his name will not be dimmed, nor will the lustre of the Augustines, who went forth under his direction, by any of those blemishes which obscure the honour of that Gregory and of that Augustine, who occupy so prominent a place in the early history of English Christianity. If our brother thought of his own relation to the future after this manner, I have no doubt his ambition was satisfied. He has left behind him no monument of genius around which an admiring world may gather; but now you may write on his tomb: "He who plowed and who sowed is not missed by the reaper; He is only remembered by what he has done. Not myself, but the truth that in life I have spoken ; Not myself, but the seed that in life I have sown Shall pass on to ages! all about me forgotten, Save the truth I have spoken, the things I have done. So let my living be, so be my dying, So let my name be, unblazoned, unknown, Unpraised and unmissed, I shall still be remembered; THE RELIGIOUS CONDITION OF BENARES, THE SACRED CITY OF THE HINDUS. By the Reb. M. A. Sherring, M.J., TT.B. PART II. WHILE it is an undoubted fact that Hinduism is still practised by the people generally, in the temples, at the sacred wells and reservoirs, on the ghauts or stairs leading down to the Ganges, and in the holy stream, in all its grossness and absurdity; yet there are multitudes, perhaps thousands, of persons in the city who are not satisfied with such observances, and have no faith whatever in idolatry. These remarks are especially true with regard to the youths brought up at the Government and mission colleges and schools. These institutions are yearly sending forth a large number of young men, well-trained and well-educated, who understand our English books, speak and write our language, take delight in European literature and civilization, and are generally more or less acquainted with the Sacred Scriptures. During their course of study, they have reflected upon the facts of history, of science, and of the Christian religion, that have been brought before their attention; and have almost involuntarily been led to compare them with the dogmas of their own religion, and with the practices which it either permits or enjoins. The consequence of this course of instruction and reflection is, that, after spending several years as students, when they come to go forth to the business of the world, they find themselves very different in thought and belief from their parents and friends at home. A few of them, of more courage than the rest, whose hearts the grace of God has touched, honestly avow their disbelief in idolatry, and belief in Christianity; and, in spite of all opposition, cast in their lot with the small but continually increasing body of native Christians. Others, but how large a class I cannot say, abandon their idols, but do not become Christians. Others, again, a considerable number I believe, worship idols reluctantly, out of deference and respect to their relations and acquaintance, and, if possible, then only on public occasions and at festivals. They are not yet ready to give up everything for their principles--are not yet ready to sacrifice property, position, family, and friends, for what they have been brought to feel is the truth. The fact is, that all this class are scandalized by idolatry, and are beginning to be ashamed of it. They know too much to be honest and conscientious idolaters. They cannot willingly prostrate themselves before an image of stone or clay. Some have deeper feelings than others; and some are too frivolous and thoughtless to distress themselves much about the matter. But I believe very few indeed of the educated class, that is, educated on the English model, are thorough idolaters; and I am satisfied that there is not one who does not hold Hinduism with a lighter and looser grasp than he did, or than he would have done, had his mind not been expanded and benefited by the education he has received. Let it be well understood, that education deHinduizes the Hindu, breaks down idolatry, and inspires him with a hatred for it, and a latent desire to be free from it. Not long ago I was talking with a young man, a native gentleman of position, a relative of the Maharaja of Benares, a prince of the highest rank in the city, on the importance of religion, and the fundamental dis tinctions subsisting between Hinduism and Christianity, when he made a remark of great significance, as showing the feeling of educated men of his own class, attached by association to idolatry and yet prepared for something better, if only a movement were commenced, and some one of courage, of force of character, and of enthusiasm, would lead the way. "We need," he said, "a Luther amongst us." As much as to say, that, under the guidance of a Martin. Luther, he himself, with the rest, would break away from Hinduism-that a Martin Luther springing up in their midst would shake the hoary system of idolatry to its foundation-that, led by such a man, a new era would be inaugurated in the land-and that all who were longing for reform, who were ready to be free, but not daring to be so, would rush eagerly to his standard from every quarter. For, blessed be God! India shall yet be free-free from idolatry, free from caste, free from all the abominations of paganism! A man inspired with the zeal, the fortitude, and the indomitable will of Martin Luther, would, with God's blessing, accomplish in India what the Apostle Paul accomplished in the Roman empire in the first ages of the Christian church. But, far more than a Martin Luther, or even than an Apostle Paul, India needs the Holy Spirit, sent from above as on the day of Pentecost, melting, subduing, changing, sanctifying, inspiring the hearts of men. One of the most hopeful and encouraging signs of the times in a country like India, which has been for many ages in a stagnant and unprogressive condition, is, that the thirst for knowledge is year by year greatly increasing; and that the educated classes everywhere are forming themselves into societies with the object of investigating and discussing topics connected with civilization and human progress. Some of these societies have a directly religious bearing, and are strongly opposed to the prevailing idolatry; while others are more cautious, and, although advocating sentiments of a liberal and an enlightened character, yet, for the sake of peace, avoid this subject. The influence of all, however, is undoubtedly more or less good, and tends strongly to unsettle men's minds on the superstitious practices of the land. In Calcutta, and some other places, a schism has taken place between the educated and uneducated members of the native community; the former, almost to a man, having avowedly abandoned idolatry, and with it all reverence for the sacred books of their country, and established a new form of religion, now so well known as the Brahmo Somaj. Benares, being the citadel of Hinduism, educated men have proceeded with greater hesitancy and deliberation in that city. Inasmuch as they are beset with very stringent social rules, and are in contact with a large number of bigoted Brahmins and narrow-minded priests, they have not yet seen their way clear to do anything further than manifest an absence of esteem and love for, and, in some cases, a want of faith in, Hinduism. Several societies of the nature referred to have, however, been set on foot in the city, some of which have been highly flourishing. One of them, the most distinguished, is called "The Benares Institute," and consists of more than one hundred natives, some of whom are princes and nobles of the highest rank in Benares; others are pundits and moulvies, men of great learning in Sanskrit, Arabic, and Persian literature; some are professors and teachers in colleges; others are magistrates and judges in the courts of law; while all are men of consideration and local influence. A few European residents of the station also belong to the Institute. At the meetings which are held, lectures and essays are delivered, on subjects of great moral importance; and the discussions which are carried on are often most earnest and exciting. A man of liberal views will make some novel and startling statement, running counter to old prejudices and customs; who will be replied to with great eagerness by one of the stricter sect: so that in fact Hindus of the old school here meet Hindus of the new school; men of the past, determined to uphold Hinduism, and men of the present, determined at least to modif it, and if possible bring it to the test of rigid discussion and truth. The effect of all this is most salutary; for, although religion as a subject is not permitted at the meetings, yet it is impossible not to touch frequentl upon some of the absurdities, false philosophies, erroneous notions, and stupid customs, which Hinduism sanctions, and it is equally impossible that the mind should not get clearer and juster views when they are well ventilated. On the 24th December, 1866, a lecture was delivered before the Institute by an educated Hindu, not a Christian, nor a member of the Brahmo Somaj, named Pundit Lingam Lakshmaji Pantlu Guru, private secretary to His Highness the Maharajah of Vizianagram, on "The Social Status of the Hindus;" and in it many significant statements were made respecting the present condition of Hinduism in a great variety of aspects. The lecturer, who spoke in English, expressed himself very strongly, on the corrupting influence of idolatry and of many foolish social usages, upon the people generally, and on the urgent necessity for a thorough and radical change. I have a copy of the lecture now lying before me, and am astonished as I read it, when I reflect that a Brahmin, before a company of Brahmins and others, forming the élite of native society in the holy city, should have had the courage to utter sentiments so liberal and true, striking at the root of the prevalent religion and philosophy of the land. I will give one extract, which will be confined to the religious aspects of the lecture. Speaking of the demoralizing influence of idolatry, the Pundit remarks as follows: "Then we come to the Augean stables of our religion, the neverfailing source of all our misery, of all our demoralization, of all our deterioration, in short, of our ruin and fall. Our faith, as all of you are aware, is of two kinds, one idolatrous, the other monotheistic; yet both are so intermixed, that it is impossible to treat of the one without touching the other. We have indeed a trinity, to represent the creating, the preserving, and the destroying powers; and we are charitable enough to give each of these gods a wife. Then we have the ten incarnations of the preserving power. . . Then we have idolized and deified everything possible, giving at the same time with sedulous care a wife to each god. This is the puranic account of our popular faith. In the superior system, which is generally called the Vedanta philosophy, there is but one self-existent eternal Supreme Being, who is the cause of all, and into whom everything is finally absorbed. In both systems, man is not a free agent: prompted by the within-himself seated divine power, he acts; yet, inconsistently, he enjoys the fruits of his good actions, and suffers pain for the bad ones. In the Vedanta system, heaven and hell are not formally recognized. In both, our souls pass through many bodies, not only human, but also those of all sorts of bodies, nay, even through different parts of inanimate creation. We cannot blame our ancestors for building such a system of theology for us; but, as intelligent and rational beings, it behoves us to examine, whether our present religious ideas are consonant with reason, and whether they are calculated to give us happiness both here and hereafter. Idolatry is denounced by our own texts; it is indeed intended for small intellects. we attribute to God the creation of this world; if we endow him with the qualities of omnipotence, omnipresence, and omniscience; if we call him the regulator of every mundane thing, how can we, without inconsistency, represent him as a small idol? Is it not the greatest insult that we can offer to the Almighty, by representing Him in any shape? Can we represent Him? Do we know His form, His features? Are our senses capable of comprehending them ?" If It should be remembered, that this language was used by a Hindu, not |