No-but] from whence he shall come to judge the quick and the

dead.'

66

Again, in the Nicene Creed, it is said, He rose again, according to the Scriptures, and ascended into heaven, and sitteth on the right hand of the Father, [where he abideth a Priest continually, to intercede? &c. No-but] and he shall come again, with glory, to judge the quick and the dead.'

"Again, in what is called the Apostles' Creed, it is said, The third day he rose again from the dead, He ascended into heaven, and sitteth on the right hand of God the Father Almighty, [that he might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for our sins? No-but] From thence he shall come to judge the quick and the dead.'

"Again, in the Hymn, Te Deum Laudamus, it is said, "Thou sittest at the right hand of God, in the glory of the Father, [now to appear in the presence of God for us? No-but] we believe that thou shalt come to be our Judge.'

"Again, in the Litany, it is said, 'Good Lord deliver us, by the mystery of thy holy Incarnation; by thy holy Nativity and Circumcision; by thy Baptism, Fasting, and Temptation; by thine Agony, and bloody Sweat; by thy Cross and Passion; by thy precious Death and Burial; by thy glorious Resurrection and Ascension; [by thy all-efficacious Intercession? No-] and by the coming of the Holy Ghost.'

"It may be said, by way of apology, that under the peculiar circumstances of their times, the compilers of the Liturgy were desirous of adhering, as closely as possible, consistently with their attachment to Protestant Christianity, to the Ancient Formularies of christian worship; and that they selected what they deemed most valuable, and least exceptionable, from those Formularies, in the compilation of the English Liturgy. It may also be further stated in their defence, that for the reason above stated, they deemed it prudent not to supply the defects of the Ancient Formularies. But, admitting, that the circumstances of their times, did furnish the compilers of the Common Prayer with an apology for so great an omission, can it be said, with truth, that the circumstances of our own times will justify the continuance of it?

"It should be added, that among the ninety-six Collects, there are but few, in which this leading doctrine of Christianity is noticed. Of the Lessons, appointed to be read on Sunday, those relating to it, of course, occasionally occur with other portions of the Scriptures. It is also recognised in six of the prayers (two of which form a part of the service for the Visitation of the Sick,) and in four of the Collects (viz. in those for St. Stephen's Day, and for the Twelfth Sunday after Trinity: that in the Communion Service; and in that for the Burial of the Dead,) the same being offered in the name of our Lord, as 6 our only Mediator and Advocate, or through his mediation.' It is, also, thus recognised seven or eight times in the prayers appointed to be used in various special services, such as those of the Lord's Supper, Baptism, &c. &c. Explicitly, and fully, however, our Lord's office and work, as our

N. S. VOL. III.

S s

High Priest and Intercessor, is nowhere stated throughout the whole Book of Common Prayer; and this, notwithstanding it is, perhaps, the most important of all the Doctrines of Christianity, and is so peculiarly suited to the devotional part of divine worship.

"The above-mentioned subject has been thus noticed by the Author, under a conscientious sense of duty, in regard to the spiritual benefit of his brethren, the members of the Church of England; and from an earnest desire that, in respect to every christian doctrine, that church may present a faithful and complete transcript of the Religion of the New Testament."

These candid and scriptural remarks proceeding, as we presume they do, from a member of the Episcopal Church, deserve the serious consideration of those who are constantly eulogizing its formularies as if they were perfect, while they will remind those who engage in free prayer, not to forget the present work of "the Apostle and High Priest of our profession, who hath passed into the holiest of all, and ever lives to make intercession."

ON THE REMOVAL OF MINISTERS.

To ascertain the path of duty, and to follow the will of God, are attended with great satisfaction of mind. But these are often difficult, not only to private Christians but also to ministers of the gospel. It is sometimes the case that a minister is neither useful nor happy in his situation, although his moral character is unimpeachable, and his piety and devotedness most sincere. In such circumstances he would gladly remove to some station where he might be more acceptable and useful. But probably he knows of no vacant charge in the circle of his own connexions, although there may be congregations at a distance amongst whom he might be exceedingly useful and highly prized, did but the parties know each other. His age, his talents, his experience might adapt him for such congregations much more than a young man, however pious, who has just finished his academical course. Now, it does appear to me that some means of communication between ministers and churches so situated should be established by our denomination, to supersede the practice of advertising in newspapers and on the covers of our magazines. Very serious evils have resulted from that method, to the disgrace of particular congregations, and the injury of the dissenting cause. Allow me, then, to suggest the following arrangement. Might not a book be kept by the Secretary to the Congregational Union, at the Congregational Library, London, in which any minister who wishes to remove from bis present situation might insert his name and address, his age, where educated and ordained, how long he had been engaged in the ministry, &c., with references for character, talents, &c. to neighbouring ministers or private christian friends to whom he is known. And, on the other hand, let the deacons of our churches which want a minister, insert the name and circumstances of the church, with suitable references also. The book should be accessible at certain hours, not to the curiosity of every meddler, but to those only who really wish to obtain useful information. The entries should be made or cancelled by the Secretary alone. This method, it is presumed, would be a great relief to ministers and congregations so circumstanced, and would tend to prevent the introduction of improper characters to our pulpits, who too often sow divisions in christian churches.

A. H.

REVIEW.

HISTORY OF MADAGASCAR. Comprising also the Progress of the Christian Mission in 1818, &c. Compiled chiefly from original Documents. By the Rev. William Ellis, Foreign Secretary to the London Missionary Society. In 2 vols. 8vo. Fisher, Son, and Co. 1838.

SINCE the establishment of missionary societies, within the last forty years, a great change has been wrought in the general estimate of their character. That for so long a period, their principles and objects should have been inadequately appreciated, and prejudices most unreasonable and antichristian, should have been so extensively prevalent, can be accounted for only on the ground either of inconsideration or unbelief. Nothing can be more obvious, from the Christian revelation, than the avowed purpose and command of its Author, to make its blessings co-extensive with the whole family of man. Those who possess them, are "debtors," to those who possess them not. Each individual believer becomes by his faith a trustee and a depositary for the benefit of others. This obligation is commensurate with the knowledge of Christianity, and the ability to diffuse it; and if it be not felt and discharged to that extent, every member of the Christian church is a defaulter! How fearful is the amount of these arrears! Eighteen centuries have elapsed, since the risen Saviour gave his last commission to his disciples to "teach all nations," and proclaim" the Gospel to every creature." Millions, and even hundreds of millions, are still in ignorance and degradation! Facilities for the diffusion of the truth are multiplying around us; the evidences confirmatory of its divine origin and beneficent tendency are progressive as the discoveries of science and the march of civilization. The inefficiency of all efforts, apart from Christianity, to renovate the world and raise the character of man, either individually or socially, from moral depression and wretchedness, is demonstrated by the numberless experiments that have been made, or are being made, for this purpose, both among civilized and barbarous nations. Wherever the vital power of the Gospel has been wanting, they have been failures: while various proportions of success have attended the exertions of such as have gone forth in the spirit of pure Christianity. Success is not the ground or measure of obligation, but it is its ultimate reward. We are bound by the command of the Redeemer to disseminate the Gospel ; and its gracious discoveries, its adaptation to the state of the world, and all that is characteristic of its spirit and its genius, render the obligation permanent and universal.

The progress and results of modern missions exhibit delightful illustra

tions of these principles. The time has happily passed away when they were identified with ignorance and fanaticism. They are no longer looked upon with the scowl of contempt and disdain. Missionaries are respected, and in some instances revered, as the benefactors of their species. They are not only the pioneers, but the most effective agents of civilization and social improvement. They discover new countries; develope new aspects of human nature; arrange the elements of languages before unknown, and confer on savage and semi-civilized tribes the most powerful means of progression in the incipient literature which they have created. They have reclaimed barbarous hordes of wanderers and outcasts, and given them the habits and the decencies of humanity. The ferocities of war, which had been cherished with such fearful malignity, that whole tribes were in a rapid course of extermination, have given place to the principles of justice and the arts of peace; so that wholesome laws are established, and religious institutions are changing the general aspects and manners of the people. There has not been, in any age of the Christian church, a more signal demonstration of the power of the Gospel, in its triumphant success, than has resulted from the missions to the Polynesian isles, in all that constitutes the most legitimate evidence of divine approbation. We refer to more than those external and palpable indications which are appearing in the rapidly extending habits of civilized life, and the observances of public religion. It is especially to the instances of genuine conversion to God, and all that constitutes a radical transformation of character, that we refer, as proving the efficacy of the Gospel, and of that Power which alone can account for its results.

This is one of the marked distinctions between Protestant missions and the missions that have been carried on under the auspices of the see of Rome, and by the efforts of the Jesuits. To the members of the papal church, it must be conceded, as matter of just acknowledgment, that they have been practically mindful of the proselyting character of Christianity, when Protestant churches, with few exceptions, were lethargic and inactive. Christianity was designed to be a proselyting religion. Its claims are imperative and exclusive, and the spirit of benevolent aggression, by all the moral and pacific means, accordant with its own principles, is a leading characteristic of its vitality. Whatever errors may distinguish the dogmas of popery, or whatever corruption may attach to its institution, its advocates have been generally active and persevering in extending its conquests. There is in modern times an inextinguishable ardour in the prosecution of their interests, worthy of the imitation of such as profess a pure faith and a simple ritual. But in two respects, Roman Catholic missions have been marked by principles which we deem unscriptural. They have not scrupled to employ means unsanctioned by the laws and opposed to the spirit of Christianity; and their standard of personal religion has been so low and defective, that nothing could have been easier than to make proselytes, and swell the number of nominal converts to Christianity. We admit that there may have been exceptions; and doubt not, that cases of individual piety may have been found. But in their system every thing depends on the opus operatum of sacerdotal administration; and a summary process, dependent more

on the will of governors and rulers than on an intelligent knowledge of Christianity, has marked their plans of conversion. Hence in their missionary enterprises, it has generally happened, that by all the arts of Jesuitical policy, power has been obtained in "high places;" the secular government has been won over to a nominal Christianity; the people, by the force of authority, have followed their superiors; and wholesale transfers of communities from heathenism to such modified forms of Christianity as were suited to their taste and habits, have enabled the propagandists to report large accessions to the see of Rome. We need not say, that these methods of conversion are essentially different from those adopted by the missionaries of evangelical Protestant churches. In their system personal religion is the basis of sound religion; and individuals must give credible evidence of piety, before they can become eligible materials for Christian churches. Their labours commence in efforts to effect individual conversion. Men must be "ready to give a reason of the hope that is in them." They are put in possession, as soon as it is practicable, of the Holy Scriptures, and are encouraged to exercise their rational faculties in understanding them. The results are not usually distinguished by the rapidity and extent of papal conquests; but enlightened conviction becomes the basis of genuine conversion, and will be found to be ultimately as permanent as it is satisfactory. It is" a reasonable service." We have entered into this statement, because the mission to Madagascar, notwithstanding its present affecting and melancholy position, will be found to confirm these principles and to illustrate their practical operation. It began under auspicious circumstances. The missionaries acted as their brethren had done in Africa and the South Seas, and in other scenes of labour. The education of the people was encouraged by the king of Madagascar; the press was established; the language of the Malagasy was reduced to grammatical form, and systematised for popular instruction; various beneficial arts of civilization were introduced; a treaty was established for the abolition of the slave trade; and, above all, Christian churches were organized on the grounds we have already stated. The proofs of scriptural piety were decisive; and the progress of their mission in every department was most encouraging, until a sanguinary and ruthless despotism commenced the work of extermination. A retrograde movement in every thing that affects the prosperity of the nation is hurrying it back to ignorance, barbarity, and demoralization. As if some incarnation of demoniacal malignity were seated on the throne of Madagascar, a Fury wields the sceptre; and moral desolation and havoc are spreading around scenes not long ago hallowed by the benignant processes of religion. Still the Christians of Madagascar are evincing the most heroic fidelity, and even in their deep prostration, are illustrating the power of their principles. The persecution from which they are suffering, is a mysterious permission of evil, that will doubtless be sooner or later explained by the interposition of Divine Providence. It is a "fiery trial," designed to prove that the spirit of martyrs is not yet extinct; and that what Christianity produced in primitive ages of sublime virtue, in the endurance and constancy of the first confessors,