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formed the Fiscal that the man had the evils of time and eternity, and he will

packed up his moveables and was about to abscond. The Fiscal sent for him, and told him he must give bail. He named a mnan, who on being applied to, refused, and no alternative remained but to send him to prison. On his way down stairs, he suddenly attacked the jo with a kris (or dagger), stabbed him, as he thought, mortally, and ran up stairs and j the Fiscal. After a severe struggle in which they rolled down stairs, locked in each others grasp, the man was killed by the Fiscal's servants, and the Fiscal himself escaped with six or eight superficial wounds. The assassin, Malim Dubalong, was a merchant of Padang, well known to the Europeans. He had received the title of Malim for his strict attention to his devotional exercises. It appeared on inquiry that he had armed himself purposely for the occasion. He had covered his naked kris with a handkerchief, and had secreted his kurambi” under his head-dress. He had been to the river to wash and pray and recite his incantations, and .. tied his roll of charms upon his arm. Thus prepared and equipped he had appeared before the Fiscal, and no doubt fully expected the deliverance promised by his formulary.” This ‘formulary' consists of eighteen different articles, or paragraphs, of which the following may be taken as specimens. “Whoever looks at this impression of the Panaw t of the prophet's superiority on Sunday, verily God will preserve him from the fire of hell and make him honorable in the sight of all his creatures; God Almighty will also release him from all the calamities of the world and of a future state, but he must read this: || There is no Lord but God, whose is the visible truth, who has no resemblance and who hears and sees all things—O Lord, whoever thou art.”

“Whoever looks at this impression of

the Panaw of the prophet's superiority on Monday, verily God will preserve him from the effects of all weapons, even if numerous as drops of rain, and will preserve him from the fire of hell, but he must read, There is no Lord but God who is glorious and omniscient—O thou who art glorious and great.” “Whoever looks at this impression of the Panaw of the prophet's superiority on Thursday, God will release him from all the calamities of the last day, and from all * The Kurambi is a semicircular knife, a most iangerous instrument, used chiefly by assassins and murderers. + Light coloured blotches on the skin

tntals.
!. The sentences to be read are in Arabic

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live for ever, but he must read, There is no Lord but God, who made all things together with his servants. Who are his servants 2 Those who are placed in his stead over all. O Lord, whoever thou art.” “This impression is of the most eminent rank, and possesses numerous vistues. Whoever looks at this impression on Saturday, God will facilitate to him the passage of the bridge of trial, and ha will be happy day and night for ever; but he must read, There is no Lord but thou; most holy art thou : let me not be numbered with the oppressors. “This is a Panaw of the su of the apostle of God, peace be upon him. Whoever looks at this Panaw of his superiority morning and evening, verily he will be beloved by all men both high and low, and will be for ever happy, and his enemies will not be suffered to injure him, and God will finally take him to heaven without account. God is omniscient.” In conclusion Mr. Ward remarks:– Such charms and incantations are extremely common amongst the natives. They enter into most of the prescriptions and medicines of their doctors, and the priests are in the habit of making them a lucrative article of sale. Such as the one from which the above is taken, are sold for eight to ten dollars. They are, however, of all prices from one to twenty dollars. Like the Pope's indulgences, they extend to every crime and every calamity to which human nature is subject, and they finally transport their votaries to heaven, in that most agreeable manuer, without account /

riority

The following account of one of the female members of the church at Kingston, who died a few years since, has been kindly communicated by Mrs. Coultart, to whom she was well known.

“Among the sable race about Kings. ton, our friend Mrs. Brooks always appeared to me to stand alone, from the natural great superiority of her mind. Her good sense and delicacy of feeling were most extraordinary for one so uncultivated, and the simple and deep piety united to these, made me feel her quite as a companion, and that, one of no ordinary interest. During my visit to her house, her husband was from home; therefore she herself engaged in family prayer, and I shall never forget her short petitions. addressed with so much reverence, an: in the most plaintive tone of supplication At a place of worship, her attentive ex

pressive countenance was often a reproof to me; she appeared to be eating the words as they fell from the lips of her minister. One evening, when walking with her under the shade of some bamboos, I requested to hear the history of her early life, the substance was as follows:—

“‘I was playing by the sea coast, when a white man offered me sugar plums, and told me to go with him. I went with him, first into a boat, and then to a ship. Every thingseemed strange to me,and I asked him to let me go back, but he would not hear me; and when I went to look for the place where he found me, I could see nothing of land, and I began to cry. There I was, for a long time, with a great many more of my own colour, till the ship came to Kingston, and some black man came and took me out of the ship and made me walk with him through the town. I thought they were going to kill and eat me, for I saw some meat hanging up; and I thought to myself, White man, may be, eat black in this country. But this man took me to a fine house, and there I saw a white gentleman, who was to be my master; and he took me to live with him, and I was quite happy. Then I had a dear little baby. But I heard that a black man (Liele) was preaching, and I went to hear him, and he said that the great God in heaven was angry with me for living with my master, and i went home and I cried to myself many days: then I told my master, that God was angry with me and would send me to hell fire, and that I could not live with him any more. Then he was vexed and rough to me, and told me that I should work . another neger then ; so I went out to work; but Mr. Brooks (this was the negro who first brought her from the ship,) did not like to see me work so hard, after being mistress of my master's house; and he set about working hard and bought him; self free, and then he bought me free, and married me, but he did not like me to

ray. He was kind about every thing §. that. He beat me for going to meeting. One night after I had been out to a prayer meeting in the bush, my husband was gone to bed and to sleep; I knelt down to pray the Great Massa to change his heart. "My heart was quite full, and I cried to God very earnestly— presently I felt the bed shake, and my poor husband trembling got out of bed and knelt down by my side, telling me to go on and F. that God would have mercy upon him, and save him from hell. After that, he did not beat me any more for going to meeting; but went with me,

and the word spoke to his heart; and

now you see God is so good that he has made him a deacon of the church." They lived together a delightful pattern of a Christian pair for many years. They could neither of them read; and she was so anxious to learn that she used to come into town from her house several miles distant for me to teach her, and the last time I heard her she could just manage to get through, one verse: “Bless the Lord, O my soul, and all that is within Ine bless his Hi, name.” She clapped her hands for joy at the accomplishment of this long aimed at task. As she learnt a letter or two of the alphabet she would go home and teach her husband, endeavouring that he should keep pace with herself. Her sweetness of disposition was a great blessing to her husband, whose temper was naturally hasty. She used to say of him sometimes, “Poor ting, him pirit too hot, much need for praying God to keep it.’ One day that he had spoken rather improperly to his minister, she came to me weeping with distress. “O me got great trouble; only think that Satan should tempt him so, to vex my dear massa's heart. Better a millstone hang about him neck, and cast him into the sea, than offend a servant of God." “Speaking to her one day of the mysterious providence which had removed the first Mrs. C. to heaven just at the commencement of her labours, she said, “You know the great God have a garden and when his fruit is ripe he comes and gathers , it: this according to my weak thought is the reason. This idea, was certainly in her original. On finding ore of the missionaries' wives considerably dejected, she said, “What vex you?" and being told in reply that it related to intermal fears and conflicts, she jumped up and said, ‘Thank goodness you tell me so; me glad, because me feel just the same myself and me fraid to say me so bad.' I am very sorry to say that I was deprived of the benefit of her experience during the closing scene of her life. She was taken very ill at her own house, and from the superstitious objections of those around her to any means being tried for recovery, excepting so. her fever soon increased beyond the possibility of remedy. She was brought to town in a most dangerous state, and the news of her indisposition then first reached me. She sent to request to see me, and being unwell myself, I deferred going to her till the evening, when she was speechless. She looked at me in the most earnest manner, laid her hand on her heart, and then pointed upwards, looking as if longing to depart. She expired à. same night.”

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BAPTIST MAGAZINE.

NOVEMBER, 1827.

THE NATURE, Evidences, AND ADv.ANtAGEs of HUMILITY. BY THE lATE Rev. Dr. John Ry LAND, of Bristol.

HUMILITY, or lowliness of mind, “radically consists in a sense of comparative lowness and littleness before God, or the great distance between God and the subject of this grace.” Or it is that disposition which inclines a person readily to take as low a place as belongs to him, and to think no higher of himself than he ought, but to think and act as knowing his own place, and keeping his o distance from the high and ofty One who inhabits eternity; and consequently, not to exalt himself unduly among his fellowCreatures. Humility must, doubtless, originate in a deep and abiding sense of the infinite natural distance which necessarily subsists between God and every creature, even the most exalted in dignity, and the most perfectly free from sin. The one only self-existent and supreme Being, who is possessed of absolute and infinite perfection, must be infinitely above all finite beings, who derive their all from him, and are totally dependent upon him. The humility of the angels chiefly consists in their thorough sense of this truth, with an answerable frame of heart. In imperfect creatures, such as saints on earth, humility must also include a deep and pungent sense of that moral distance from God, to which they have wickedly wandered, and which still remains in great meaVol. II. 3d Series.

sure, though they have begun to return to him. Indeed, if a sinner is once brought, by a realizing sight of the divine glory, to a true sense of the natural distance necessarily subsisting between the Great Supreme and every finite being, this must immediately produce a conviction that sin is infinitely evil: he must view it as the most heinous crime, for one so little, low and mean, so dependent and obligated as himself, to forget, despise, and disobey his great and glorious Maker: thus being conscious of the infinite criminality of his own moral distance from God, he must condemn and abhor himself for his want of conformity to the divine law and the divine image. As all true humility among men is founded in a sense of our distance from God, (both our natural

distance as creatures, which will

never be removed; and our moral distance, as sinners, which we should deplore, and long to have removed,) so it includes a sense of our real relation to our fellowcreatures. It will teach us readily to admit the superiority of all those who in any respect excel us; or to know the proper distance between us and our superiors, freely acknowledging that to be as great as it really is; —it will induce us by no means to exalt ourselves above our equals, but to treat them as fully on a level with ourselves ; — and will incline us not to magnify the distance between us and those who in some respects are our inferiors, not to make that more than L. L.

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