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The report of the Inspector-General states that the advance since 1868 has been both absolutely and relatively large. Compared with that year there is an addition of 214 schools, showing an increase of 74.82 per cent. Still much time must elapse before the wants of the population will be fully met in the matter of school provision. From the census of 1871, the juvenile population between the ages of five and fifteen amounted to 123,834 children, who ought to be at school; but the school-going children actually on the registers, does not exceed 50,635; so that more than half the children are growing up without the benefits of education. Still there is no doubt that the schools are gradually, though slowly, gathering in the hitherto neglected children, and lessening the uneducated section every year.

Another gratifying feature is the rapid increase of trained teachers, the effect of which is seen in the advance made, year by year, from the lowest class of schools to the higher stages, which entitles them to an increase of grants. Improvements are also visible in the adoption of better systems of school management and instruction; in the willingness of managers to adopt the suggestions of the inspectors, and in the general approval of the Government standards. The main drawback to this gratifying picture of progress, is the irregularity in the attendance of the children, and the extreme, if not insuperable, difficulty of enforcing it by any measures of compulsion. In the character of the people, their scattered condition in the less populous parts of the island, and the ignorance of the parents, lie the chief obstacles, which time only can

overcome.

While all sections of the community in Jamaica take an enlightened interest in the education of the people, and make liberal and strenuous efforts to promote their welfare, it may be interesting to our readers to have in detail a sketch of the share taken by our missionary brethren and their congregations. This we are able to present from a statement made by the Rev. W. M. Webb, at the meeting of the Jamaica Baptist Union in February last :—

There were 118 schools connected with the Day School Society in operation during the year, against 110 in the preceding year; but full particulars had been received only from 83. The belief was expressed that when complete returns shall have been sent in, it will appear, though the year has been a most trying one for school work-small-pox and measles having prevailed in some districts, together with incessant rains, and the storm of the 1st of November lhindering attendance at school, and causing some to be temporarily closedyet, 'both in attendance, and efficiency, there has been a gratifying increase on the past year. The report stated that the grants earned from Government

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examinations were largely in excess of the preceding year. The amount received was £2,349 16s., being an increase of £564 12s. One hundred and two schools were examined against 84 of the previous year, and the passes were—in the first class, 1; second class, 28; and in the third class, 68. Others were placed on the exceptional' list. The Society had been again able to help weak schools to reach such a state of efficiency as enabled their managers to apply for, and receive Government aid. The amount of £86 13s. was thus expended, and fourteen of the schools, aided during the year, were successful in passing as third class, and received Government aid.

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"The Day School Society of the Union' is evidently doing an important work in assisting managers to originate and support schools, in villages and districts really needing them. If there were more money at command, many more schools would be originated and assisted in such districts, and much good would be effected. Popular education is the great question of the day-the remedy for many chronic evils that afflict Jamaica."

To complete this view of the educational labours of our missionaries, it may be added, that in the 77 Sunday-schools which reported, there were 996 teachers and 15,174 scholars. As there are 107 churches in the Union, the total number of Sunday scholars must exceed 20,000. Fiftyfour schools had contributed to the Jamaica Missionary Society £238, while the reports of the churches give the gratifying fact that during the year 482 scholars had become members, and 887 had joined the inquirers' classes. Thus in Jamaica, as in England, the school becomes a nursery for the church, and children trained "in the nurture and admonition of the Lord," give themselves early in life to His people according to the will of God.

THE

Deacons of a "Good Degree."

THE Annual Report of the Jamaica Baptist Union contains some interesting notices of the decease of a few faithful deacons-men whose high character and moral worth have been of incalculable service in the promotion of the welfare of the churches they served. It will be a pleasure, we are sure, to our readers, to peruse the following memorials of their lives. Of the first-named, the writer had a personal knowledge, and has a vivid recollection of the manliness, devoutness, and sterling qualities of a man that was maimed for life by the barbarous cruelty of a white planter, who dared to call him his slave, but who was every way his inferior in moral elevation and worth. While waiting, late at night, for the return home of his master, he slept, lying on the floor. On coming in, the master took a wax candle from the table, and, opening the eyelid of the sleeping slave,

dropped the burning wax into it. The other eye only escaped the horrible infliction through the writhings of the victim. The report says:

"JAMES MACDONALD. "The memory of the just is blessed,' and the reports of some of the Churches mention the removal by death of old and faithful deacons, during the year. The Church at Mount Carey say: We have to record the death of the oldest deacon of the Church, and one who for very many years took a deep and lively interest in all that concerns the cause of the Redeemer. James McDonald was once a slave, and suffered much even to the day of his death, from the cruelties inflicted upon him whilst in bondage. He was a man of strong common sense and sound judgment, and his counsel and advice were much sought in the Mount Carey district. His latter years were filled with afflictions, but his confidence in Christ was firm to the last, and not a few will remember his joyous feelings and expressions in the prospect of an eternity with God and Jesus Christ his Saviour.'

WILLIAM REID.

"The report of Bethel Town Church closes as follows:- We do not think it right to close this report without a reference to the death of one of our oldest and most valuable deacons, Mr. William Reid. He was baptized by the late Rev. Thomas Burchell, at Montego Bay, in the year 1829, and from that period to the time of his death lived and acted consistently with the profes sion of the Gospel of Christ-quiet, humble, and unobtrusive in his character and disposition, but faithful and regular in the discharge of duty as a man and a Christian, he has left behind him a name and reputation that is worthy of respect.

6: ROBERT HENRY.

"The Church at Vauxhall say:'We cannot omit to state that we have lost by death one of our deacons, Robert Henry, whose loss the Church deeply feel.'

"The three brethren whose deaths have just been recorded were known in the Union, having at different times attended as delegates at the annual meetings; but we cannot close these brief obituary notices without making distinct reference to the departure of another venerable servant of Christ, though he was less widely known.

"FATHER TELFER.

"Robert Telfer, better known as 'Father Telfer,' departed this life on the 18th of December, 1874. He had attained a very great age; it is believed 98 or 100 years. He was born a slave on Cedar Valley plantation, in Saint Thomas-in-the-East, and was baptized in Kingston by Mr. George Leile, very early in the present, if not before the close of the last century. For many years he exercised a very great influence over the native Baptists in the whole district. When Bethel Church was formed, by the late Mr. Kellick, at Morant Bay, 'Father Telfer' was appointed a deacon and a trustee, and had the general superintendence of Mr. Kellick's people.

"In 1865, during the prevalence of 'martial law,' those who had the instruments of cruelty' in their hands laid hold of this humble, gentle servant of Jesus Christ, nearly or quite ninety years of age, and three times in one week flogged him, in the hope of extorting evidence which he could not give. His support under this inhuman

treatment was,','My Lord Jesus kept count!'

"In October, 1866, the special mission to Morant Bay, and the surrounding districts, was commenced, and 'Father Telfer' threw himself heartily into it; and when, on the 10th of February, 1867, the now flourishing Church was organized, he was the first deacon appointed. Notwithstanding his great age, he laboured along with the missionary, and accompanied him in his pioneer journeys in all directions. In 1868, or 1869, he was returning with the missionary, riding a borrowed horse, which ran away

with him at great speed. He kept his seat well till the animal dashed through a river, when, his stirrupstrap breaking, he was thrown with great force upon the bank, and was so shaken that he never fully recovered. He took great interest in the Mission, and did not cease to thank God for its commencement. For upwards of a year before his decease he was confined to his house, blind and almost helpless. He came to his grave ‘in a full age, like as a shock of corn cometh in his season,' and is laid in that house where the wicked cease from troubling and the weary are at rest.”

IT

My Inquirers.

is interesting to trace in the following narratives, furnished by the Rev. J. D. Bate, of Allahabad, the way in which divine truth affects the minds of the various classes of men with whom the missionary in India is brought into contact. Although there is no public hindrance to the profession of the gospel, and the law would punish or restrain any one seeking to injure in body or estate those who are disposed to confess Christ, yet the power of social institutions and the hostility of the enemies of the cross, still render it true, that it is "through much tribulation" many must "enter into the kingdom of God." There is need of much prayer that such "seekers after truth" may be made "strong in the Lord" openly to avow their faith, and to bear the inevitable sorrows which they are called to endure.

"About fifteen months ago there came to us a young man about twentythree years of age, named Jagannath. He had before been connected with some other Mission, and when he left Hinduism he had been sprinkled by some brother in that Mission. As he was able to give an account of himself, which appeared satisfactory, and was able to read both in Hindi and in Urdu well, we employed him as a colporteur, not caring either to baptize

him or to receive him into church membership with us until we knew him better. About ten months ago he requested me to baptize him; as, however, I thought it would be better to err on the side of delay than on the side of haste, I suggested to him a still more careful and devout study of the Scriptures, promising that I should not lose sight of his case. During these fifteen months some of us have known him intimately, and all, I

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66 THE MOHAMMEDAN STUDENT. "A second case is that of a Mahommedan youth about eighteen years of age, a student in one of the local colleges. I have observed him for the last eighteen months as an attentive listener to the preaching. Three times during that period he has followed me at a short distance till I have got to the main road on my way home; and when we have got, fairly out of hearing he has joined me. His talk on each occasion has led me to infer that his only barrier to an open profession was that terrible one of leaving father and mother and household for the Gospel's sake. He has been in the habit, for nearly a year past, of resorting privately to the house of our native evangelist, Imam Masih, for the purpose of reading the Scriptures and for religious intercourse; and he has confided to him his intention that, when his college course is over, and he is free to leave his father's house and shift for himself, he will avow himself publicly, what he says he is now in heart, a believer in the Lord Jesus Christ.

THROUGH MUCH TRIBULATION. "Another case is that of a Mahommedan, about forty years of age, who, some eight months ago, took part warmly in what went on at our preaching-place. One day the discussion turned on the Origin of Evil; and in contradiction to the orthodox Mahommedans, who hold that God is the Author of Evil, he strenuously

rgued that it was impossible that sin

should have originated in a Being of perfect benevolence. Whatever may be the mystery in connection with the subject, the origin of evil is not to be charged on God-so he argued. This led to an outburst of rage on the part of the Mahommedans, who flocked around him and probed him with questions as to his change of faith in the direction of the hated religion of Christ. The next day, when he wanted to make purchases of food, no one would sell to him. It was the same with everything else-no one would have any dealings with him, for it had gone abroad that he had 'become a Christian.' He frequently went to the house of Imam Masih for the purpose of holding religious conversation, and in this way an ac quaintance sprang up which attached him to us. He had not, however, avowed himself a Christian; the conclusion that he had become a Christian was merely the rough conjecture of the people in the bazar, and was based on the circumstance I have just re-lated.

When the Mahommedan fast of the Ramazan was held in November last (the fast continues for thirty days), Imam Masih once found him in a shop in the company of some Mahommedans, and, knowing that he was trying to serve two masters, he asked why he was observing Ramazan. He replied by recounting the disastrous consequences that would accrue to himself if he were not to observe the fast which all Mahommedans were then observing. Whereupon Imam.

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