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those methods of agriculture which constitute it a science; instead of thinking that the business of agriculture was one beneath him, he would rather go back with satisfaction to that occupation, sensible that, by the knowledge which he had acquired at school, he could be a better ploughman than one who had never been to school; that he could do his duty to his master more efficiently, with more sagacity, with more wisdom, and with greater success. Such a young man would rise in the position in which he was placed; he might rise from being a labourer to be a bailiff; from being a bailiff he might rise to be a farmer; and he might hope, by the assistance of his education, to do well in the position in which he happened to be born, and so his education would be to him a blessing, instead of an injury and a curse. This inappropriateness of much of the education that is given in our schools is still more forcibly shown in the case of the female schools, with respect to girls who are born in the lower grades of life. While the present social system continues, while England is England, there must be some persons who are to occupy the lower grades of life, just as there must be some who occupy the higher; and therefore, what we should desire in our education is, to give that special instruction, and that special learning, which will prepare all members of the community adequately and properly to discharge the duties of the class in which they are found, and not give such an education as will make them discontented with it, or unfit them for it. In many schools, in which girls are to be educated, who, by their position in life, ought to become maids of all work, or to occupy some humble position, if they have their intellectual faculties much sharpened by competition with their fellows,-if their attention is drawn rather to accomplishments, to the exercise of the fancy, and to higher notions, than to sound, useful, and practical information, then we find, when they leave school, they say they must be governesses, generally ;-they will be nursery-governesses, or they will be other governesses, but governesses they must be; they cannot think of entering into any menial occupation. There, again, such an arrangement of the school has done these girls an injury instead of a benefit. If the school would make a girl a good sempstress; would teach her to sew faithfully, diligently, soundly, and substantially, not jumping over the stitches carelessly; not going slap dash to fancy-work, but doing her work steadily

and soberly -I am rather ashamed of talking ou such a matter before so many ladies; but, I believe there is a good, sound, faithful sort of stitching which it is very rare to find, and which is, when found, a most valuable quality; and if the girl were taught this, a great good would be done for her. Then, if household work were more encouraged in these schools, and if, generally, information were given on those occupations which the pupils must follow, so as to enable them to see that there is meaning in that which they do-in their common household work, then you have done them a benefit. I am sure that our school-books are deficient in that respect. We want books that will explain to the children the causes of the simple and ordinary circumstances that they see around them; that will teach them to observe the laws of nature; that will open their eyes to observe and make use of that which is daily passing around them. In short, what I mean to say is, that children ought to be taught more of what are called "common things." than they are at present. That expression conveys to our minds a branch of teaching which had hitherto been neglected, but which is daily receiving more attention. Thus, I think that the indifference of parents might be greatly overcome by an improvement in the quality of the education that is given, and particularly in that direction of making it more practical and more suitable to the persons who are to receive it. It is natural that, at the commencement of this great educational system, we should suffer from a want of this practical character; for, while our Normal Schnols are, with so much success, and with such great merit, developing able and efficient Teachers of both sexes, it is natural that their tendency should be perpetually to rise higher and higher in the scale; and the difficulty is for you to give them the very highest intellectual training that they are capable of receiving, and at the same time to keep down their attention to the more practical object which they must pursue,—that of fitting their lessons to the youthfulness and to the position of the children they have to teach. There is a great fallacy which some people fall into,-that of supposing that a Teacher may be too clever, or too well educated to teach very young children, or to teach elementary knowledge on the contrary, it is the highest intellects that are most easily able to descend and make themselves intelligible to ignorant and youthful minds. I believe the teaching of infants

requires a greater power of mind than the teaching of children of eleven and twelve years of age; so that, while one would not for a moment suppose that our Teachers, whether male or female, are educated too highly for the special instruction that I am now speaking of, we should, on the other hand, particularly desire that their attention should be directed to practical points. I can only express my regret, that I cannot more adequately enter on the vast and mighty subject which is brought before us this evening. I have cheerfully and thankfully accepted the honour that was proposed to me of filling the chair on this occasion; and I felt the more encouragement to do so, from having lately filled the office of Minister of Education; which, while it has given me an official as well as a private right to sympathize with the exertions that are made by the great community which is represented here, has also given me the opportunity of watching and of verifying the very large, zealous, and meritorious efforts which they have made in this great cause. I could but feel it a compliment, that I, who have no connexion with the Wesleyan body, should have been selected to fill the office of your Chairman on the present occasion. I feel that, as a devoted member of the Church of England, I am not out of my place, but in my place, in taking the chair on this occasion. For I know that the Wesleyan body has never professed any antagonism to the Church of England; but, on the contrary, the Wesleyan body has been always one of the most efficient and able allies of the Church of England in that great task which has been committed to all professing members of the church of Christ, the great task of grappling with the enormous increase of population, and the concurrent increase of ignorance, of vice, and demoralization. I feel that, while the Wesleyan body has in this been the ally of the Church of England, the Church of England has ever acknowledged the immense national benefits which the Wesleyan body has conferred, by providing for the masses of our population, collected together in the manufacturing districts, beyond the reach of those more ancient provisions that were made for their spiritual teaching and instruction. For one, I have always felt great sympathy with the principles which have preeminently distinguished the Wesleyans. I observe that one of the distinctive features of that body has been their fervour, and their religious zeal; and, as in other portions of their work, so in this

particular branch of education, I find among the fundamental principles of their educational plans, that the Teachers employed in the Wesleyan schools must be persons of decidedly religious character, and must be recommended by Ministers of the Gospel. This is a most important fundamental rule; and happy is this community, if the circumstances in which they are placed enable them to give full force and entire effect to this rule. It is a most important rule, as marking the determination of those who made it, that religious and secular education shall not be separated. Indeed, a religious education, viewed in its lowest aspect, as a mere exercise of mental training, is fully equal to any other branch of study. It is quite a mistake to suppose that the Bible and church history are not as good a means of exercising the mental faculties as any other books that can be placed in children's hands. I would ask whether the history of the Christian church is not as likely to develop the observation, the memory, and the other faculties for which history is used, as any profane history that can be used in our schools; and whether the interest that must attach to a history of that which concerns each individual in his temporal and eternal interests must not make the study of Christian history far more interesting than the history of Rome and Greece, or even of England? We feel that it is most desirable that the little children in our schools should learn something of what in finer words we call ethics and metaphysics. Now the only way in which I think those studies can be cultivated in the ordinary schools is through the means of the doctrines of the Bible; for the Bible must be the textbook of morality, and all that comes under the head of doing right and doing wrong. And the doctrines which are therein to be found, or which may therefrom be derived, must open the minds of the learners to metaphysical inquiries,-to a knowledge of their soul, and to a knowledge of the action of their mind,-and must give a force and a vividness to such instruction which they could get in no other way. I remember that in the life of a very eminent diplomatist-the Prince Talleyrand-it was remarked by his biographers that he had received the best instruction that could be required for a great diplomatist in the colleges where he was instructed for the purpose of becoming a Roman Catholic Priest. It was remarked that the theological studies that he underwent for the priesthood were the very best training that any man could

have received for his subsequent career of an eminent statesman and diplomatist. And though it may be true that the peculiar character of Prince Talleyrand's diplomacy (which was, as is of course well known, of a very subtle, crafty, and designing character) would be well prepared for by the sort of instruction that he would get at the Sorbonne, or in any of those Universities where the Roman Catholic casuistry and the subtleties of the scholastic theology were taught; yet I may say, I think with equal truth, that the doctrines of the Bible, the doctrines of Protestantism, will be the best preparation for the mental development of a man who simply wants to be a good Englishman, and an honest citizen. I believe that he can have no better training than that exercise of the mind which he will have in mastering those great truths which are mightier than any human intellect can grasp; but which, at the same time, present an aspect in which they may be received by the most humble, simple, and child-like of human beings. I say then, as I said before, that the principles upon which this Educational Society is founded are principles which meet with my warmest support. I am glad to have an opportunity of bearing my testimony to what I conceive to be the appropriateness of that foundation; while, at the same time, I rejoice that there is so much zeal and so much activity in the great body of persons who are connected with it, and that there is so much wisdom and practical good sense in those who have the conduct of this cause of education.

CONVERSION OF JEWS IN THE AMERICAN REVIVAL. Many Jews have participated in the operations of the present revival-movement. They have been in attendance at all the meetings in the various parts in the city, and have presented numerous requests for prayers in their behalf. In the Twentieth Ward quite a number of Jews of both sexes have gone over to the profession of the Christian faith. One convert is about to go forth as a Missionary among his own people. Many Jewish families have sent their children to Christian Sunday-schools. At a meeting in Burton's Old Theatre, a Jew complained that the seed of Abraham had been neglected in the prayers of his Gentile brethren. He said that a class numbering as many as thirty-five thousand or thirty-six thousand souls in the population of this city surely had a high claim upon the interest of Christians in heart. He begged that in future they be

prayed for at every meeting. In Brooklyn an entire family of Jews were recently led to embrace Christianity.-New-York Tribune.

THE MARTYRS AND CONFESSORS OF DELHI. We lay before our readers with feelings of intense interest the following narrative of Fatima, the wife of our estimable native brother, Walayat Ali, whose constancy in the hour of trial and heroic death it so touchingly narrates. In forwarding the document, Mr. Evans says: "With a heavy heart she told her sad tale. But the recollection of the noble testimony which her husband had borne for Christ gave her at times an air of triumphant satisfaction, and seemed to quell the sorrow of a deeply-wounded heart. She would wipe off her tears, and say, 'Well, why should I sorrow? He gave his life for Christ, who died for him; and he is now with Jesus.' Her narrative I give in her own words, as nearly as the translation will admit. The fact that she is a truly Christian woman, so that we can take all she states as the simple truth, adds much to the interest of the narrative." It is a tale worthy of the best days of the Christian church.

Fatima's Narrative.

On Monday, the 11th of May, about nine o'clock in the morning, my husband was preparing to go out to preach, when a Native Preacher, named Thakoor, of the Church Mission, came in, and told us that all the gates of the city had been closed, that the Sepoys had mutinied, and that the Mohammedans of the city were going about robbing and killing every Christian. He pressed hard on my husband to escape at once, if possible, else that we would all be killed. My husband said, "No, no, brother: the Lord's work cannot be stopped by anyone." In the meanwhile fifty horsemen were seen coming, sword in hand, and setting fire to the houses around. Thakoor said, "Here they are come! Now what will you do? Run! run! I will, and you had better come." My husband said, "This is no time to flee, except to God in prayer." Poor Thakoor ran, was seen by the horsemen, and killed. My husband called us all to prayer, when, as far as I recollect, he said:

"Lord, many of Thy people have been slain before this by the sword, and burned in the fire, for Thy name's sake. Thou didst give them help to hold fast in the faith. Now, O Lord, we have fallen into the fiery trial. Lord, may it please Thee to help us to suffer with firmness.

Let us not fall nor faint in heart under this sore temptation.

"Even to the death, O, help us to confess, and not to deny Thee, our dear Lord. O, help us to bear this cross, that we may, if we die, obtain a crown of glory.

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After we had prayers, my husband kissed us all, and said :

"See that, whatever comes, you do not deny Christ; for if you confide in Him, and confess Him, you will be blessed, and have a crown of glory. True, our dear Saviour has told us to be wise as the serpent, as well as innocent as the dove: so if you can flee, do so,-but, come what will, don't deny Christ.”

Now I began to weep bitterly, when he said, "Wife, dear, I thought your faith was stronger in the Saviour than mine. Why are you so troubled? Remember God's word, and be comforted. Know that, if you die, you die to go to Jesus. And if you are spared, Christ is your keeper. I feel confident that if any of our Missionaries live, you will all be taken care of; and should they all perish, yet Christ lives for ever. If the children are killed before your face, O, then take care that you do not deny Him who died for us. This is my last charge; and God help you!"

Now some horsemen came up, and the fakirs (devotees) who lived near us told them to kill my husband-that he was an infidel Preacher-and that he had destroyed the faith of many by preaching about Jesus Christ. The troopers now asked him to repeat the "Kulma," [the Mohammedan creed,] but he would not. Two of them now fired at us, and one shot passed close by my husband's ear, and went into the wall behind us. Now all the children fled through a back-door towards the house of Mirza Hajee, one of the Shazadas, [or Princes,] who respected my husband, and was fond of hearing of the love of God through Christ. He dressed like a fakir, and seemed partial to the Gospel. He took in my seven children, who fled for refuge. One of the troopers now interposed, saying, "Don't kill them: Walayat Ali's father was a very pious Mussulman, who went on a pilgrimage to Mecca; and it is likely that this man is a Christian only for the sake of money, and he may again become a good Mussulman." Another trooper now asked my husband, "Who then are you, and what are you? He answered, "I was at one time blind, but now I see. God mercifully opened my eyes, and I have found a refuge in Christ. Yes, I am a Christian, and I am resolved to

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live and die a Christian." "Ah," said the trooper," you see that he is a Kaffir [barbarian]: kill him." Again he was threatened with loaded muskets pointed at his breast, and asked to repeat the "Kulma," with a promise of our lives and protection. My husband said, "I have repented once, and I have also believed in Christ; so I have no need of further repentance." At this time two European gentlemen were seen running down the road leading to the river, when the troopers said, "Let us run after these Feringhees first, then we can return and kill these infidels." So they went.

My husband now said to me, "Flee, flee now is the time-before they return." He told me to go to the fakir's, while he would go to the Rev. Mr. Mackay's house to try to save him. I went; but the fakirs would not allow me to go in, and would have had me killed, but for the interposition of Mirza Hajee, the Shazada, who said to the troopers, "This woman and her husband are my friends if you kill them, I will get you all blown up." Through fear of this they let me go, when I began to cry about my children; but Mirza Hajee told me that he had them all safe. I now went after my husband towards Mr. Mackay's house, the house formerly occupied by Mr. Parry, of the Delhi Bank. On the way I saw a crowd of the city Mohammedans, and my husband in the midst of them. They were dragging him about on the ground, beating him on the head and in the face with their shoes ; some saying," Now preach Christ to us." "Now where is the Christ in whom you boast?" And others asking him to forsake Christianity, and repeat the Kulma. My husband said, "No, I never will: my Saviour took up His cross, and went to God I take up my life as a cross, and will follow Him to heaven." They now asked him mockingly if he were thirsty, saying, "I suppose you would like some water?" He said, "When my Saviour died, He got vinegar mingled with gall: I don't need your water. But, if you mean to kill me, do so at once, and don't keep me in this pain. You are the truc children of your prophet Mohammed. He went about converting with his sword, and he got thousands to submit from fear. But I won't. Your sword has no terror for me. Let it fall, and I fall a martyr for Christ."

Now a trooper came up, and asked what all this was about. The Mussulmans said, "Here we have a devil of a Christian, who will not recant: so do you kill him." At this the Sepoy aimed a

blow with his sword, which nearly cut off his head. His last words were, "O Jesus, receive my soul!"

I was close by, under a tree, where I could see and hear all this. I was much terrified, and I shrieked out when I saw my poor husband was dead. It was of no use my staying there: so I went back to the Chapel Compound, when I found my house in a blaze, and people busy plundering it. I now went to my children, to the house of Mirza Hajee, where I stayed three days, when orders were issued to the effect that, should anyone be found guilty of harbouring or concealing Christians, they would be put to death. The Queen, Zeenut Mahal, had some fifty Europeans concealed, and she did all in her power to save them, but was compelled to give them up. Mirza Gohur, a nephew of the King, knew that I was with Mirza Hajee, and he remonstrated with him, and warned him of the consequences of keeping me. Mirza Hajee now told me that I must at once take one of two steps,-either become a Mohammedan, or leave his house. Both of them urged upon me to leave Christianity, saying, that every Christian in India had been killed, and that for me to hold out would be great folly. I was promised a house to live in, and thirty rupees per month to support myself and children, and that no one should molest me. God helped me to resist the temptation, and I said, "No, I cannot forsake Christ: I will work to support my children; and if I must be killed, God's will be done." I had now to go out with my seven children. A coolie [porter] who came with me led me to the Kotwali, [police-station,] and some Sepoys there attempted to kill us. One man, however, knowing who I was, told them that I was under the protection of the King. I now went about seeking for some place to dwell in; but no one would take us in, lest they should be murdered on our account. So I had to wander from one place to another for some ten days, having no place to rest, and hardly anything to eat. Out of the city we could not go; for all the gates were closed, and strict orders given not to allow any woman to go out.

On the thirteenth day a large body of the Sepoys went out, and I managed to mix with the crowd and got out with my children. I now went to a place in the suburbs of Delhi, called Tulwaree, where I got a room for eight annas a month. Six rupees was all the money I had, all the rest having been taken from us by the Mohammedans.

When the English soldiers arrived before Delhi, I found my position anything but safe; for the Sepoys had a strong party there, and we were exposed to the fire of friends and foes. Cannonballs came near us again and again, and one day one even got into our room, but did us no harm.

I heard that many people went to a place called Soonput, twenty coss [forty miles] from Delhi: so I accompanied some people there.

In this place I remained for three months, working hard to keep my little children from starvation. I was chiefly engaged in grinding corn, getting but one anna for grinding nine seers, [18fb.,] and in order to get a little food for all, I often had to work night and day; yet the Lord was good, and we did not starve.

When I heard that the English troops had taken Delhi from the city-people, many of whom came into Soonput in a great terror, I left with two other women who went in search of their husbands. I again came to Tulwaree, where the whole of my children were taken ill of fevers and colds, and I was in great distress. The youngest child died in a few days, and I had not a pice to pay for help to get it buried. No one would touch it. So I went about the sad task myself. They indeed said that, if I would become a Mohammedan, they would bury it for me. I took up the little corpse, wrapped in a cloth, and took it outside the village. I began to dig a little grave with my own hands, when two men came up, and asked why I was crying so. I told them, and they kindly helped me to dig a grave, and then they left. I then took up the little corpse, and looking up to heaven, I said,

"O Lord, Thou hast been pleased to call to Thyself this little child, and I have been able to bring his little body to be buried. But, Lord, if Thou shouldst call one of the big ones, how can I bring it? Have mercy upon me, O Lord, and permit me to meet with some of Thy dear people again; and if not, O Father, take to Thyself the mother with the children."

Of the Rev. Mr. Mackay, and Mrs. Thompson and family, I have to say that before I left Delhi I went to Mrs. Thompson's house, where I saw a sight which horrified me,-Mrs. Thompson and one daughter lying dead on a bed grasping each other, and the other on the floor by the side of the bed. The heads were quite severed from the trunks! Of Mr. Mackay I heard that he (with several other gentlemen) was killed in

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