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I must ask the patient attention of your readers to a remark or two on the spelling of Indian names. In this respect the author of “ Orissa” has not transgressed so much as I feared he would; but I cannot admit that his alterations are improvements. The only sound principle to go on is to ascertain general usage, and steadily adhere to it. Any departure from such usage will only be productive of confusion and disorder. In all sober reason when the orthography of a place has been fixed for more than half a century, it can only do mischief to disturb it. On this principle we must continue to write Cuttack (not Cattack as in Orissa,” nor Katak as some others write it), and so of Pooree and Balasore. The principle for which our philo sophic reformers contend cannot be applied to such cities as Calcutta, Madras, Bombay, *&c., without introducing an incalculable amount of confusion; and as applied to other places the confusion it occasions, though not so great, is still considerable. I commend to their study Dr. Johnson's Introduction to his Dictionary of our noble language, and especially his recommendation to those whose thoughts had been employed, perhaps too anxiously, on verbal singularities. It was “not to disturb, upon narrow views, or for minute propriety, the orthography of their fathers.”
The great lexicographer was far above “the vanity which sought praise by petty reformation,” and therefore, proceeding with a scholar's reverence for antiquity, he attempted fow alterations, and the greater part of those few was from the new to the old practice. The most objectionable of Dr. H.'s alterations is the word Kandhs, which for about thirty years has been written Khonds in Government reports, secular newspapers, and religious magazines. Be it known to all whom it may concern, -that we, missionaries, mean to keep to the old paths in orthography as well in weightier matters.
Dr. H. has written on the achievements of science in a way that does not seem to me discriminating and wise. He tells his readers that what were once deemed direct visitations of God are now brought under the control of man. Famines, floods, droughts and pestilence, are no longer permitted to perform their ancient functions of checking the pressure of the population of the soil.” And on another page he says, “the people are not allowed to die at the old rate. Epidemic diseases are trampled out by science, and famine has been deprived of its ancient edge.” The
description is a glowing one, but its accordance with facts will be gravely questioned by sober-minded readers. Only six years have passed since Orissa was visited with a terrible famine that swept away at least a fourth of its inhabitants. It is hardly three months since we were daily and nightly in danger at Cuttack of an inundation, and in other parts of Orissa, especially the Pooree district, the damage done by the flood was considerable. The ravages of cholera are, here and there, according to the papers, affecting and awful; and notwithstanding all that has been written, it is still a pestilence that walketh in darkness.” And while I am writing, a new and strange fever, happily not very fatal, is raging around us, while science quietly looks on, unable to arrest its progress. True science is humble and modest, careful in collecting facts, patient in considering them, and slow in coming to a conclusion, lest it should require to be modified by facts not yet collected. It is, moreover, conscious that its sphere and power are limited, and that in studying the works of the Almighty Creator there are depths which it has no plummet line to fathom, and where it can only devoutly adore: but much that passes under the name of science in these days is boastful, proud, and forgetful of God. Some of its conclusions, reached by no common audacity, and requiring no ordinary oblivion of logic to admit, are alike opposed to the dignity of the man, and the faith of the christian.
Dr. H. speaks of “direct visitations of God.” Many of us tenaciously cling to the old belief, clearly taught in Scripture, and entirely consonant to enlightened reason, that God often punishes guilty nations for their wickedness, and corrects them with rods which their own wickedness has prepared; but judicious christian writers do not, so far as I am aware, usually speak of such visitations as “ direct.” It is rather believed that secondary causes, all of which are under the control of the Supreme Lawgiver, are employed by Him to accomplish His wise and holy purposes in the moral government of mankind.
I have now done. While widely differing from some of the opinions expressed by Dr. H.; and while deeply regretting the unsatisfactory tone of his references to questions of infinite moment, I thank him none the less heartily for much valuable information on Orissa, contained in his pages, and not to be met with elsewhere.
THE WORK GOES ON. On Lord's-day, June 1, ten young persons for in due season we shall reap if we faint were baptized from Mrs. Buckley's Orphan- not. age. Kombho preached from Matt. iii. 15, To-morrow two young men, brought and Ghanushyam baptized the candidates. amongst us by the famine, will, if God per
Oh the same day, in the afternoon, D. mit, be baptized at Khoordah. This will Anthravady, pastor of the Telegoo Baptist be the first baptism there; and Damudar church in the 41st Regiment Madras In- and Ghanushyam are going there to unite fantry, baptized four persons in the Ma- with brother Shem in the services of the hannudy. There was a considerable num- day. At the same time the old schoolber, both Hindoos and.christians, present house, which has undergone sundry alterato witness the administration of the sacred tions, will be opened for the worship of God ordinance. It is particularly pleasing to and the preaching of the gospel. May the state that two of the baptized had come little one at Khoordah become a thousand, from Purla Kimedy, which is a long way and the small one there a strong people. south of Berhampore, and more than 250 Cuttack, June 14th.
J. B. miles from Cuttack, to confess their Lord and Saviour. They are both married ; but CUTTACK.-May 4th.–Five were baptized it is believed that their wives are well here by Damudar. Ghanushyam preached affected towards the step they have taken, on the occasion from Eccles. ix. 8, “Let and will offer no objection to living with thy garments be always white; and let thy them. They have been inquirers for seve- head lack no ointment”-figures which are ral years, and it was expected that a year well understood in an eastern land ; and I ago they would confess Christ, but the may add that they were explained and violence of relatives prevented. Still, the applied in an interesting and impressive word of God was in them, and they found
One of the candidates was a no peace till they had “come out” and son of Ghanoo's, and another a nephew. separated themselves from their idolatrous May 18.—Three young men were bapconnections. I saw, nearly a year and a tized at Minchinpatna, the new orphan vilhalf ago, an Oriya letter written by one of lage, by Haran Das. Mr. Miller preached them, which gave me a very favourable on the occasion from Matt. xxviii. 19-20. opinion of his sincerity, and led me to hope This was the first time the ordinance had that his heart was fixed. One of them is been administered here, and it appeared a the nephew of Pooroosootum, and no doubt strange sight to the heathen who flocked obtained his christian knowledge, in large to witness it. measure, through his uncle's family. The other must have been considerably indebted ACKNOWLEDGMENT. — J. "Buckley exto our Oriya Scriptures and tracts, as he is presses his acknowldgements to a friend very familiar with the narratives in the who sends him a newspaper by most mails. gospels. Such instances encourage us to He does not know the name of the friend go on sowing our seed in the morning, and to whom he is indebted, but the paper not withholding our hand in the evening bears the Wirksworth postmark.
FOREIGN LETTERS RECEIVED.
June 18th, to July 18th, 1873.
£ s. d. Burnley, Ebenezer Chapel
Derby, Osmaston Road-Mr.J. Winfield 2 2 0 Sacramental Collection... 11 96 Fleet and Holbeach
9 100 Mr. J. Whittaker 1 1 0 Halifax
6 6 0 Hathern ...
1 5 0 12 10 6 Heptonstall Slack
32 1 6 Burnley, Enon Chapel
8 12 6 Collection at Annual Meeting 16 18 3 Knipton
17 7 9 Chatham-Rev. T. Rofe 1 10 0 Langley Mill...
1 10 0 Crowle-Mr. A. Hinde 1 0 0 Leicester, Iriar Lane
1 0 0 Derby-By Mrs. J. O. Goadby, for Miss
Longford, Union Place
3 1 8 Packer...
12 0 0 Nottingham, Stoney Street-For Rome 2 0 0
Subscriptions and Donations in aid of the General Baptist Missionary Society will be thankfully received by T. HILL, Esq., Baker Street, Nottingham, Treasurer; and by the Rev. J. C. PIKE, the Secretary, Leicester, from whom also Missionary Boxes, Collecting Books, and Cards may be obtained.
GENERAL BAPTIST MAGAZINE,
A NEW BAPTISM OF THE HOLY GHOST THE GREAT
WANT OF THE AGE.
BY REV. SAMUEL COX, NOTTINGHAM.
A GENERAL and growing conviction has of late sprung up in all sections of the Christian Church, that the Church, through all its sections, stands desperately in need of a new and copious outpouring of the Holy Ghost. Papers have been read at our Nonconformist Conferences, Unions, Associations, articles have been written in our denominational Magazines, affirming this to be the great want of the present age, and marking the signs which seem to announce that, ere long, the need will be supplied. And yet, when we inquire either, " From what does this special need spring ?” or, “How may that baptism of the Holy Ghost be secured ?” the answers to these questions are apt to lack clearness and precision. Even if we are earnestly desirous of doing what we can to bring down the quick and fruitful ministry of the Divine Spirit, it is by no means easy to determine exactly. what we ought to do. There are some who tell us, that only as we get more faith, more charity, a more ardent and self-sacrificing devotion, can we expect the descent of the Spirit of all truth and grace. That is to say, they mock our hope, by affirming that only when we have already possessed ourselves of the graces of the Spirit, can we look for the Spirit's help! They make " the fruits of the Spirit” the very conditions of the Spirit's ministry! They teach us that we must not hope for the blessing for which we long until we have it! And there are others who bid us wait on God, and see what He will do for us. His mercy, they tell us, is a sovereign mercy. The utmost we can do is to pray for that Baptism without which the Church is an organism without life, a body without a quickening animating spirit.
We are thrown back on ourselves, therefore, since it is impossible for us to accept either of these solutions of the problem, and must attempt to answer, as best we may, the two questions with which we started. (1.) What makes men hold the present to be a critical conjuncture in the history of the Church ? and (2) What can we do, what that is definite and practical, to secure that Baptism of the Spirit which they tell us we so much need ?
(1.) And, first of all, that the Age and the Church have a great want, and that this great want is a new baptism of the Holy Ghost, grows obvious
VOL. LXXV.-NEW SERIES, No. 45.
so soon as we consider two lamentable facts,—the worldliness of the Church, and the scepticism of the Church.
Owing to the vast and rapid increase of the manufactures and commerce of England, the national wealth, and the scale of expenditure in all classes, have grown at a pace, and to a degree, altogether unprecedented in the annals of our country, or, perhaps, of any country. But this wealth has been dearly purchased. We are paying a heavy price for it to this day. The time of most of us is almost wholly absorbed by the cares of business. Our energies are taxed and exhausted by the strain on invention, and by the fierce pressure of incessant competition; so that we have little leisure, and less strength, for self-culture or the duties of religion. And thus, on the one hand, a dangerous lassitude is often induced, in which we readily yield to temptation; and, on the other hand, a feverish craving for enjoyment is excited, which the simple but elevating pleasures of domestic life and mental culture fail to satisfy. “Plain living and high thinking" have grown distasteful to us. Our pleasures must be as keen and stimulating as the excitements of the market-place. Every man is bent on living as sumptuously, or at least on making as great a show, as his neighbour. Whole classes and neighbourhoods are "possessed” by the paltry devil of gentility. Only the other day the newspapers were sneering, with one voice, at some thousands of our coal miners who must needs array their clumsy hands in the best kid gloves and deck out their wives in costly laces and silks. That they may live in houses as large as those of their equals or superiors, furnish them as showily, if not as expensively, dress as fashionably, if not as well, entertain as much, if not as good, company, men live up to the utmost verge of their incomes, nay, often beyond it; and thus, to the exhausting excitements of business, they add the strain of competition in outward appearance and the burden of wearing anxiety for an unprovided future.
That this base spirit is diffused through Society in general, and gives it its prevalent tone, we all sadly admit. And can we honestly affirm that the Church is free from it? Alas, the aim of many who are members of the • Christian Church seems to be, to make themselves so like the world around them that no one shall be able to detect any difference,—an aim in which they often succeed so completely that there is no difference: they are of the world, as well as in the world. And where can we look for a power capable of casting out the twin demons of worldiness and gentility, save in a new baptism of the Spirit of Christ? If the Church is far too worldly in its tone,-as confessedly it is—the only hope for it lies in a new access of spirituality, the conquering opposite of worldliness. And what is “spirituality” but the indwelling of the Divine Spirit in the human spirit, raising it to a loftier plane of thought and desire, touching it to finer issues, transforming it as into a temple and pure sanctuary of light and peace ?
This sense of our need of a new effusion of spiritual and Divine influence deepens as we consider the growing scepticism of the Age and the Church. To doubt, indeed, is not always wrong; it is often right, often inevitable. And it was never more inevitable than it is at the present day. The profounder learning and more exact criticism of the time, the marvellous energy with which the masters of physical science have wielded the inductive method of thought, the keener analysis and sounder conclusions of modern metaphysics, have rendered it impossible for thoughtful men to rest content with the dogmas in which theology expressed the truths of religion three centuries ago. We cast no reflection on the fathers and reformers of
A New Baptism of the Holy Ghost the Great Want of the Age. 327 the sixteenth century. We know that, had Luther or Calvin been born in our time and land, he would have studied the writings of Tyndall and Huxley, Herbert Spencer and Darwin; that he would have kept well in front of modern thought and science: that he would have cast his theological conceptions in forms adapted to the intellectual methods and needs of the age. But, alas, no such great man, and master, has yet appeared among us. We have the old wine and the new bottles; but we have no man capable of putting the old wine into the new bottles. We are breaking away from the old theological forms, and yet cannot lay our hands on the new forms we need. An inductive theology, a theology based on the eternal facts and truths of Revelation, and including all that our fathers held, and more: a theology which shall at once accord with the methods of science and be a veritable Gospel to sinful men,—this is still to be sought : myriads are waiting for it, and craving it with unsatisfied and doubtful hearts. The Age is waiting for it: the Church is waiting for it. Many among us, who have not and will not abandon their faith in Christ, feel that at least some of the accepted Christian dogmas have grown questionable to them, and tremble lest, after all, the inductions of science
prove to be irreconcilable with the disclosures of Scripture. They desire nothing more, they require nothing less, than a theology which, like St. John's commandment, should be at once old and new, conserving the whole substance of the truth of God, but casting it into larger and more generous forms.
And where are we to look for the satisfaction of this pressing want, if not to the Spirit of all truth? Only He who inspired the fathers and the reformers, and taught them to clothe the unchanging truths of the Word in intellectual forms suited to the age in which they lived, can raise up and inspire men who will express those same truths in the intellectual forms proper to the present age.
Do we not live, then, in critical times? With a worldly Church, a Church seeking to obliterate its characteristic signs, " the marks” or “brands of the Lord Jesus Christ,” to efface whatever distinguishes it from other social organisms; with a genteel Church, pursuing wealth with an avidity which leaves it little energy for the service of Christ, and pursuing it with such avidity for no better end than that it may ape the manners, luxuries, fashions, and pleasures of the leaders and rulers of this world; with a Church doubtful of its creed, --coarsely and ignorantly raving at science, on the one hand, and, on the other, distrustful of the issue of the conflict between the Word of God and the reason of man: with a Church so worldly and so sceptical, have we not reached a crisis in which the faithful “remnant,” who are not of this world, and in whom science and faith have met and kissed each other, need to cry mightily on God, and to implore the succour of His grace? We want the Spirit, to make us unworldly. We want the Spirit, to lead us into truth.
(2.) But, now, if a new baptism of the Holy Ghost is the great want of the Age, how may it be secured ? Must we get more faith, more charity, more devotion, before we can hope for it? Alas, then, for the Age, and for the Church! For how shall we produce the fruits of the Spirit until the Spirit has come to quicken faith in us, and charity, and devotion ? No, we are not shut up to the cruel dilemma of having to possess ourselves of the Divine Spirit before we can hope to receive it. Nor, on the other hand, are we reduced to mere quietism, to waiting passively until, in His sovereign mercy, God deign to bless us. We must wait on God, as well as wait for