for the measure of success vouchsafed to them. If sinners are saved, and Jesus is exalted as Lord of all, we "therein do rejoice, yea, and will rejoice," by whatever instrumentality the conquest may be

won.

But can any read the abstract here given of the proceedings of this Synod, without being convinced, that the creed it introduced was a system of darkness? The primary object of these men was to assert the Pope's supremacy, and not to extend the dominion of Jesus Christ. If such a conviction is not yet produced on the reader's mind, let him, if he has the patience, look over the original Decrees given in the Appendix to this volume; and if he has any perception of divine light, any regard for scriptural truth, he cannot rise from the perusal without deploring even the temporary and partial triumph of such a mass of error and superstition. He will not deny the safety of any simple believer in Jesus, who may still be connected with the church of Rome. This would be to forget the charity of the Gospel; that charity which leads him to pray for the most deluded Romanist, as well as for "all Jews, Turks, infidels, and heretics," that the day-star from above may arise on his heart, and guide him to the cross for salvation. But he cannot pray for the PAPAL SYSTEM. He will abhor it as the darkest heresy that ever obscured the light of truth; the heaviest yoke ever fastened upon mankind; and if animated by the spirit of his fathers; if worthy of the liberty they achieved for him when, under God, they emancipated the nation from the tyranny of Rome; he will spare no pains, and shrink from no peril, in exposing her abominations, and in defeating her conspiracy against the freedom of the world.

No Protestant, who can appreciate the religious privileges transmitted to him by the reformers, of blessed memory, can read these decrees of the Synod of Diamper, without remarking how greatly we are indebted to those holy men for retaining all that was substantially true in the church of Rome, and rejecting the erroneous dogmas mixed up with it. In delivering us from an oppression worse than Egyptian bondage, and from superstitions as gross as any pagan idolatries that ever degraded the name of religion; they carefully attended to the Divine command, to "take forth the precious from the vile." It is necessary, however, to discriminate between the truth and the falsehood here blended together; lest, in the confusion that must otherwise be produced in the mind, we fall into one or other of two opinions, which have been industriously circulated by parties diametrically opposed in sentiment and prac

tice, but which are both founded upon a partial interpretation of facts and circum

stances.

First. Attempts have been made to prove the substantial agreement of the Church of England with that of Rome, merely because they hold in common certain articles of the orthodox faith. Hence, some have endeavoured to show the facility, and others to urge the expediency, of a reunion with that church. It never was denied, that there are many doctrines held alike by both churches, which are derived from the common source of Scriptural truth. But the points of difference between them are so numerous, and stand so directly opposed to each other, as effectually to neutralize this partial accordance. To return to the Roman communion, would be again to mingle the precious with the vile, and to render ourselves obnoxious to a deeper woe than if we had never abjured her abominations. It is sometimes endeavoured to recommend this re-union by the assertion, that the most objectionable tenets of the Roman church are obsolete. Why then are her clergy still instructed to propagate those tenets ? If the creed of a church is to be learned from her public formularies, and her character from the instructions she gives, first to her priesthood, and next, through them, to the whole of her community; then, the character of the church of Rome, both civil and religious, remains unaltered. In her doctrines and worship, she is as much opposed to the word of God; and in her conduct towards those without her pale, where she has power to show her spirit, she is as intolerant, as she was during the middle ages. It argues a total ignorance of her character to maintain the possibility of a junction with her in her present state, without a compromise of Christian truth. Against such a proposal we have a solemn warning from the highest authority. It was of the nation of the Jews that our Lord had been speaking, though he obviously meant His denunciation to apply to all nations, churches and individuals, who should be guilty of a similar departure from the true faith, when he said, "When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept and garnished. Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in, and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.".

But the opinion is not without advocates, that the Church of Rome would

consent to coalesce with that of England. No doubt she would, on such terms as she proposed to the Syrian Church of Malabar-the unconditional surrender of all that militates against her arrogant pretensions; the unequivocal recognition of the papal supremacy; and the suppression of her Authorized Bible. But this would be absorption, not coalition. Doubtless she would be glad thus to absorb the Church of England, and every other Church in Christendom, that she might reign alone, and say "in her heart, I sit a queen, and am no widow, and shall see no sorrow." We believe that there are many members of that Church, especially among her laity, that would propose more liberal conditions. But her hierarchy would make no compromise that could amount to a recognition of the Church of England's independence of Rome: neither would they tolerate any thing that might raise a question of her right to rule over the consciences of men. Were this not the fact, they would cease to circulate the infamous notes of the Rhemish Testament, or to inculcate the Theology of Dens.

Every way then, a junction with the Church of Rome is incompatible with the retention of our religious principles and freedom. The consistent Romanist must reject the proposal; the conscientious Protestant ought never to desire it. "The Roman Catholic Church is entangled in a snare from which it cannot be freed, while it holds the Infallibility and Universal Headship of the Bishop of Rome. The Greek, Armenian, Syrian, Coptic, and Abyssinian Churches, though in many points far gone from the simplicity and purity of the Truth, are not so entangled ; and also possess within themselves the principle and the means of Reformation, when it shall please God to rouse those Churches into action, in their acknowledgment of the Authority of the Scriptures.

If a conscientious Roman Catholic, on light breaking in upon his mind, might still be content to hold communion with his Church in the hope of contributing to its reformation; yet he will be certainly led to feel, if light increase, that the rejection of the supreme authority of the Scriptures, and the acknowledgment of an Infallible and Universal Head on earth, are, virtually, a rejection of the authority of the Great Head of the Church in heaven, because it is the substitution of the authority of fallible and sinful man in the place of that of Christ. A conscientious member of other Churches may perhaps with the happiest effect, from the blessing of God, become the means of imparting, in proportion as he himself receives it, a continually increasing degree of the light of Truth to the members of his own communion: but it is incon

sistent with a full acknowledgment of the Authority of the one Sovereign Lord in heaven to hold communion with a Church which virtually denies that authority; and precludes itself, by the very nature of its dogmas, from attempting any effectual reformation."

On the whole then, with every feeling of commiseration for those who continue members of that Church, may we, in the spirit of our Reformers, continue firmly to resist every effort, whether covertly or openly made, to disguise her true character, and again to fasten upon us her yoke of bondage.

The next error that we have to encounter, is also no less wide of the truth. There are those who would affix upon the Church of England the character of popery, in consequence of her agreement in some respects with the Romish Church. The points referred to are either fundamental, or non-essential. Those fundamental articles of faith in which they agree, are not Papal but Christian doctrines and instead of being derived from Rome, they are learned from the Bible, and are held by every orthodox church in the world.

Those points of agreement which neither involve the truth of any Christian doctrine, nor relate to Christian morals, may surely be regarded as non-essential. It does not seem to be sufficiently considered, that at the time of the Reformation the people of this country had grown up in the use of a certain mode of worship. How unwise then would it have been in our Reformers, to have made a greater change in outward things than a regard to truth actually required; for they would thereby have done unnecessary violence to the Nation's predilections. Then also, with respect to the form of divine worship and church polity; if considered on their own merits, apart from all prejudices, arising from whatever cause, they will be found to accomplish the sacred purpose for which they were instituted, as well, to say the least, as any mode of public worship, or church government in the world. For what good reason then should they be altered? Man, alas! is a restless creature, and ever 'given to change:" and when bent on the indulgence of this propensity, he seldom takes time to deliberate upon the necessity or expediency of his projected alterations; and is blind to the excellences of any mode of faith or worship of which he may have become impatient. Our Reformers were actuated by a wiser spirit. They took time to discriminate between good and evil; they proceeded in the spirit of prayer; and in separating from the Church of Rome, rejected nothing but "the vile." Were this rule more regarded, many a breach in the

unity of the Church would have been prevented, and many, that are yet open, would speedily be healed.

The following observations in a subsequent part of the History, are too valuable to be omitted.

It is important, however, to inquire for what purpose Divine Providence has made the English masters of this extensive and magnificent empire? Who can be so vain as to imagine, that the Almighty has made their merchants princes, for their own deserts and glory; or so selfish as to conclude, that He has opened to them these sources of wealth and luxury for their own aggrandizement and indulgence? It is natural to man to flatter himself that he deserves the favours he receives, and that he is at liberty to expend them upon himself. But this were wholly to misinterpret the gracious dispensations of God, and to provoke him to recal the gifts of which such conduct would prove us to be unworthy. He, therefore, warned his ancient people against this temptation to vanity and self-indulgence, lest the very blessings which he was about to confer on them should prove their ruin. They were not to say in their hearts, that their own power and the might of their hand had gotten them that wealth; nor that the Lord brought them in to possess the land of promise because they were more righteous than other people. No,-but he commanded them to remember the Lord their God, that it was He that had given them power to destroy their enemies and to get wealth, that he might establish his covenant which he sware unto their fathers. This covenant was made with Abraham, and it insured, first, to his immediate posterity possession of the promised land; and, ultimately, the everlasting blessing of the Gospel to all the nations of the earth. This blessing was to come through Abraham's "seed," the incarnate Redeemer of the world. Who then that believes in his Redeemer can doubt, that all the ways of God with men are so ordered as, in the fulness of time, to bring to pass this universal blessedness? When a Christian nation is exalted in the earth, what ought they to conclude the Divine purpose in their elevation to be, but that they may spread abroad the knowledge of that Name which is above every name, and at which every knee shall bow, of things in heaven, and things in earth, and things under the earth? It is written, that every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father: and Christians are expected to carry the knowledge of him as far as their power or their influence may extend.

Vast, tremendous indeed, then, is the responsibility attached to the British go

"The

vernment in India! And how have they discharged it? As far as this History has advanced, they seem to have paid little attention to the subject. Of the efforts of the British, whether individuals or the government, at home or abroad, to impart a knowledge of their religion to the benighted natives swarming around them, we blush to own that there is little yet to record. Other nations, both Romanists and Protestants, no sooner gained a footing in the country, than they attended to the conversion of the natives. Portuguese, the Hollander, the Dane," and, we may add, the French, "all seem to have remembered that their acquisitions in the East brought with them the imperative duty of honouring the name of their God and their Redeemer, in the sight of the Pagan and the idolater. Nay, not only the Papal churches, and the Protestant missionary establishments, but the very mosques and minarets of Hindoostan, seem to condemn, in language of burning rebuke, that religious apathy, which would allow to every earthly interest an overbearing precedence above that one thing needful which ought, most righteously, to take the lead in every human enterprise."

The first instance of attention that appears to have been given to this subject, was the " great design," as it has been justly called, "of Oliver Cromwell. Had he found it expedient to assume the crown, he resolved to commence his reign with the establishment of a council for the protestant religion in opposition to the congregation de propaganda fide at Rome. He intended it should consist of seven counsellors and four secretaries for different provinces. These were, the first, France, Switzerland, and the valleys; the Palatinate and the other Calvinists were the second; Germany, the North, and Turkey, were the third; and the East and West Indies were the fourth. The secretaries were to have 500/. salary a-piece, and to keep a correspondence everywhere, to know the state of religion all over the world, that so all good designs might be by their means protected and assisted. Stoupe was to have the first province. They were to have a fund of 10,000l, a year at their disposal for ordinary emergencies, but to be farther supplied as occasions should require it. Chelsea College was to be made up for them, which was then an old, decayed building, that had been at first raised to be a college for writers of controversy." Burnet adds to this account. "I thought it was not fit to let such a project as this be quite lost : it was certainly a noble one; but how far he would have pursued it, must be left to conjecture.

This important subject was ut

terly disregarded during the reigns of Charles II. and James II. but was attempted to be revived in 1694, by Dean Prideaux, who urged

That schools and churches should be erected at the chief settlements; that missionary stations should be fixed; that a seminary should be established in England to train persons for the supply of the eastern missions; that, after a time, the persons to be prepared for this duty. at the seminary, should be brought from India; and that when Christianity should have made sufficient progress in these parts to encourage the settling of a Bishop in India, the seminary should be removed thither, and be placed under the charge and government of the Bishop. And he adds towards the conclusion of the paper, that experience has shown, in the West Indies, as well as in the East, that the existing evils and deficiencies cannot otherwise be remedied than by settling bishops and seminaries in those countries where ministers may be bred and ordained upon the spot.

The only effect of this appeal appears to have been a recognition of the duty in the Company's charter of 1698, but which recognition was almost entirely disregarded for nearly a century, and in fact, is very feebly acted upon to the present moment.

We shall rejoice to receive the two remaining volumes of this work, and doubt not but that they will prove a valuable addition to the stores of Ecclesiastical History.

Mr. Malcom was sent out on a Missionary tour by one of the great American Societies. He sailed from Boston in September 1835, and after visiting the principal Missionary stations in Burmah, Chittagong, Arracan, Hindoostan, Malaya, Siam and China, returned to America in March 1838. His volumes are well arranged, adorned with numerous representations of Indian objects, and abound in pious and judicious remarks. His primary object of course was the American missions, but he appears to have embraced every opportunity of examining

the state of those missions to which

he had access, and the last part

of his work contains a series of important statements on the measure of success which has attended modern missions, and on the mode of conducting them. We know of no work which contains in small compass, a more interesting view of East Indian Missions, or which deserves more serious consideration by all who are interested in, or entrusted with the management of these valuable institutions. In saying this indeed, we do not mean to intimate our entire accordance with all Mr. Malcom's views, but at the same time we are happy to observe, that he has advanced several positions, which, on various occasions, we have felt it our duty to advocate.

Mr. Malcom reprobates the unchristian policy which our Indian government has adopted with respect to the native converts, which he contends has produced an impression on the Hindoos, that the British government does not desire their conversion. Christian soldiers are by the Indian government compelled to do honour to the false prophet and to dumb idols. Government offices send out magistrates and constables, or persons who with whips and rattans beat the wretched people, and force them to quit their work and drag at the ropes of the idol chariots. Until very lately the appointment of a native Christian to any civil office, however low, was wholly prohibited. After many enquiries,' says Mr. Malcom, I could never find any one who knew of a Christian sepoy being raised above the ranks. Public offices are closed entirely on native festivals, but on the Christian sabbath, native officers and servants, and many Europeans are employed as usual.'

No wonder that under such circumstances, our author should elsewhere remark, that the state of

religion in Calcutta is very low. That city abounds with benevolent institutions, which are well supported. It has eleven Christian places of worship, and sixteen Episcopal clergymen, but Mr. M. observes, I attended most of the principal Protestant places of worship, and by actual enumeration, found the largest audience not to exceed two hundred and fifty persons.' We hope that the cathedral and the mission church were not visited by our author.

When visiting Canton, Mr. Malcom speaks in strong terms of the iniquities and abominations of the opium trade. This he regards as the greatest blot on foreigners. No other smuggling, he observes, introduces an article so deadly and demoralizing, yet no other smuggling is on so grand a scale. The annual sale amounts to a sum equal to the entire revenue of the United States, and to the whole value of Tea exported to England and America. And yet at the time he wrote, there were, notwithstanding every effort of the Chinese government, twenty-four Opium ships, on the coast. No wonder that the Chinese have at length proceeded to extremities, and by imprisonment, and the fear of death, have compelled the foreign merchants to give up at once all the opium in their possession, to the value of above one million sterling. We trust this is the death-blow of the trade. That it ought to be extinguished, the brief remarks of Mr. Malcom, and the more extended and well-supported positions of Mr. Thelwall decidedly prove; nor do we see how our government can, with any propriety interfere with the Chinese, however far their own acts may call upon them to remunerate the suffering merchants.

Mr. Malcom, while deeply sensible of the importance of establishing schools, circulating the Holy Scriptures, distributing Chris

tian publications, and instituting charitable and benevolent modes of relief, considers at the same time, that far too much is expected from such efforts, and that they have in various cases occupied the time and the funds which ought to have been employed in preaching the gospel. This is, he contends, the grand object of missionaries, that all other efforts are only subsidiary, and will, if solely relied on, issue in disappointment. He considers Mr. Gutzlaff's famous position, that China is open, as a premature assertion. There is no evidence that China is open to missionaries, there are still great difficulties in the way of distributing tracts; and there is too much reason to fear that while very many of the publications which have been circulated, have been destroyed, only a small proportion of the remainder are intelligible to those into whose hands they have fallen. Two facts, he says, must be borne in mind-First, That few Chinamen can read understandingly; and, secondly, That our books and tracts have been for the most part so imperfect in their style as to be far less likely to make a proper impression, than a tract given in this country.

On

Yet after all, Mr. M. contends that the modern Christian missions have been eminently successful, and that if only they are continued and enlarged, very great and important results will follow. these points his work deserves especial attention. His remarks on the mode of conducting missions, ought to be seriously weighed and considered by all who have the management of our several Missionary Societies, and did our limits allow, we should gladly transfer a large part of his suggestions to our pages, and comment on a few points with which we do not entirely coincide. But we must take leave of Mr. Malcom, with many thanks for the information he has