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are embarrassed by a depreciation in the prices of sugar and molasses. On this ground a resolution was brought forward, recommending that the government should allow spirits to be made by the planters under certain restrictions. It came yesterday under consideration, and occupied nearly the whole day. The discussion was conducted with much courtesy and calmness on both sides, before a full and interesting house. The friends of temperance, as you may imagine, rallied their strength. The discussion assumed the character of a thorough-going temperance debate; and the temperance cause came off quite triumphantly. The final decision showed only three or four votes in favour of the resolution; and to the honour of the planters it should be said that nearly all were in the majority. I need not say that we feel greatly cheered by this result. An important advance has been made. We have beard many fears that the distillery would be let loose among us; but the danger is now over, at least for years to come. And not only so, the discussion will have its influence on public sentiment, in promoting the cause of temperance throughout the community." In Jan., 1850, when the census of the population of the seven islands was taken, it was found to amount to $4,55. They contained 5 English schools, with 488 pupils; 4 high schools, with 202 pupils; and 540 primary and common schools, with 15,620 pupils; in all, 549 schools and 16,260 pupils. Of those schools 437 were protestant, and the rest Romanist: these last having 2,359 pupils. Owhy hee had 25,864 inhabitants; Oahu, 25,410; Maui, 21,047; Kaui, 6,956; Molokai, 3,540; Niihua, 714; and Lanai, 604.

him powerful medicine, and, under the divine blessing, in a few days he recovered. When he came to his senses, the secret was soon divulged; he had eaten sweetmeats with a relative, and in the tempting morsel they had hidden a poisonous drug. This was the second time that similar effects had been produced upon this lad by similar causes. The Hindoos, even though enjoying the benefits of an English education, would rather a son or a brother should pine away as a maniac than bring disgrace upon the family by being a Christian.'

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PAPAL MISSIONS.-The central association for propagating the gospel, which is not the gospel of the Lord Jesus, is established at Lyons. Its receipts from all quarters of the globe, according to the latest report, amounted for the year to £120,184 only. More than seven-tenths of this amount was derived from France herself, viz., £74,382. The whole of Italy, including Savoy, yielded but £15,920; and out of the empire of Great Britain, inclusive of its colonies, but £4,934; of which £3,191 was extracted from oppressed Ireland. The expenditure of the society amounted to £129,565, the particulars of which are as follows: in Europe, £20,087; in Asia, £40,786; in Africa, £10,528; in America, £30,291, and in Oceanica, which comprehends New Zealand, Australia, the Sandwich Islands, &c., £16,002.

SYRIA. The papal patriarch has taken up his residence in Jerusalem, and opened a hospital under the management of the so-called sisters of St. Joseph: it makes up two and twenty beds, and is supported by voluntary contributions. The individuals admitted are Romanists, Greeks, Copts, and Mussulmans. The in-patients from BENGAL. Church Missionary Society's Mis- Nov. 1 to Dec. 1 last were 18, and the outsion. Of the six missionaries sent into this im- patients prescribed for, 427, among whom were portant field during the year 1850, two have been some Bedouins of the desert. The Propaganda appointed to the new Missionary College at Agra, in Rome lays, however, the greatest stress upon and one has been sent into the Punjaub. At the the establishment of a school or seminary for native end of the year the total number of labourers em- boys, and has commended this point to the patriployed by the society was ordained missionaries arch's particular attention. An experienced in active service, 34; European and Indian-born French missionary in these parts, of the name of lay assistants, 18; and native lay assistants and Dequevouvillier, has been appointed his chanschoolmasters, 279; making a total of 331. They cellor. There are twelve candidates for orders are distributed among 25 stations. During the in training at Gazir, on the Lebanon. The year there were baptized 79 adults and 405 chil- sisters of St. Joseph are active bodies; three of dren. The number of communicants was 1,072. them are giving instruction to 120 girls at JeruThe number of seminaries and schools was 93, and salem, among whom there are 20 Greeks and 10 the individuals attending them were 5,289. The Copts: three others of this order have a school at aggregate of native Christians connected with the Jaffa, which is attended by 65 girls; and others mission was 6,200, of whom in Calcutta 1,119, are located in the island of Cyprus, where they Burdwan 704, and Krishnagur 1,517. The hin- are engaged in attending to the sick and edudrances which lay across the path, both of the mis- cating the young. The number of Romanist sionaries and the converts in India, may be inferred establishments in the Holy Land is 65; namely, from a solitary fact related by the rev. Mr. Hassell 21 monasteries and convents, 10 schools, 28 in a recent communication: "One of the three churches, and 11 hospitals-at least according to converts from Dum-Dum, who were baptized in papal returns, which state also that there are 102 1848, and were pupils in the English school, was priests, 67 lay-brothers, 12,122 Romanists, and absent from his class for several days without 694 children educating in Palestine, where they leave; and it was found upon inquiry that he had have 16 parish-districts. All these establishments been to visit his heathen relatives. When he are maintained by external resources, the amount returned, his countenance was changed, his eyes of which has much fallen off; for Spain, which were inflamed and glistening, with now and then used to contribute £12,000 yearly, does not now a vacant, rolling motion; his whole system seemed send £600 to £800; and Portugal, which formerly agitated; he spoke but little, and either sat sul-supplied £8,000, has ceased to help them with any lenly by himself in his class, or paced the room violently. Mr. Sandys (the head of the school) having had experience in such cases before, gave

funds whatever. France, Austria, and Bavaria, however, continue to make liberal contributions. Of Mr. Valuga, the Latin patriarch, the rev. J.

and begin to repent that ever we began to favour or
embrace the truth; and wish also that we had used
ourselves as other men did; and then, to have suffered
with other men the common lot and fortune of the
world, and not thus to have been given to a singular
knowledge of God's word, which bringeth with it a
singular hatred and punishment in this world. Such
is our nature, if we be by afflictions and troubles but for
a day's space made like unto Christ, we think it too
long; but if we be by sin for all our lifetime made like
unto the devil, we think the time too short, and wish
longer to live, because we would longer work and de-
light in sin and abomination. Great and heinous is
our offence in this respect for a little time spent in
well-doing we judge too long; and all time spent in
evil-doing we judge too short. All labours and pains
be too little, if they be bestowed in worldly things;
but if they be appointed to heavenly things (be they
never so few and slender) we think them too much.
There is not sea nor land, with all the perils within
them, but men dare adventure both their goods and
their lives to win increase of worldly goods; but to
win towards God and godliness scarce one of a great
many without danger will labour or take pains to gain
it. So doth the prophet say in this place, that "he
had cleansed his heart in vain ;" because he saw
cleanliness and virtue persecuted, and filth with ini-
quity honoured and exalted. Christ, in the gospel of
St. John, perceiving that, when virtue and well-doing
should be troubled, men would wax weary of well-
doing and virtue, he said unto his disciples, "Remem-
ber, when they come, that I spake of them, and warned
you before.”—Bp. Hooper.

C. Reichardt writes, on his arrival at Jerusalem, | the knowledge and truth that we suffer trouble for;
after being five weeks on his voyage from Eng-
land: "Our fellow-passengers happened to be
the Latin patriarch of Jerusalem and several
ecclesiastics, who accompanied him from Italy.
As we glided along, with mounts Lebanon,
Carmel, the mountains of Galilee, Samaria, and
Judea full in view, I had now and then a friendly
conversation with our fellow-travellers, who
manifested a great interest in all they saw; and I
asked the patriarch whether he believed these
countries would ever again be inhabited by the
Jews. He replied in the negative, as he thought
the prophecies referring to Israel's restoration had
been fulfilled in their return from Babylon. This
led to an amicable discussion on the subject, in
which all the priests took a lively part, while my
English bible, in the hands of the patriarch, was
the law and testimony to which we referred as our
authority." With regard to the state of the
English mission in the Holy City, Mr. R. ob-
serves, "There is no reason to feel disappoint-
ment. The work indeed is difficult, and we
must not at once expect great results: but I have
already conversed with many Jews, either in
Hebrew, German, or English, and found them
friendly and reasonable. I stood by them to-day
(Nov. 28), near the western wall, where they wail
and pray; I felt and sympathized with them, and
they listened to my words, addressed to them in
Hebrew, with great attention, because they felt
that I spoke to them sincerely, and with concern
for their best interests. They said to me, All
the words you have uttered are words of truth.'
I have also visited all the members of our little
community, both Jewish and Gentile Christians,
and am glad to find there is a nice spirit among
them, which, by God's grace, may be cultivated.
All are much attached to the bishop and Mr.
Nicholayson; and the attendance on Sundays, both
morning and afternoon, shows that they take a
delight in going to the Lord's house on his holy
day."

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THE ORIENTAL CHURCHES.-The whole review of the protestant missions at Constantinople and in Asia Minor exhibits the most decided marks of divine interposition; and the entire field stands out to view as one of the most hopeful and interesting which the world is now presenting for missionary cultivation. Besides important tours made by the members of the mission, the many visits of the native helpers, as well as the widespread communion of native converts with the people, have all been made an important means of diffusing extensively evangelical influence and interests. Ten distinct protestant churches have been formed. ... Temperance has become the distinctive mark of a protestant; and with the first serious attention to the gospel there is renunciation of all intoxicating drinks. The people are learning to venerate gospel truth.

The Cabinet.

H. S.

MAN'S ESTIMATE OF TRUTH.-We be admonished that our nature is to be offended by and by with troubles for the glory of God. And even as we be unquiet with the troubles, so be we inconstant and unstable in

Poetry.

SACRED SONNETS.
No. XXXII.

BY MRS. PENDEREL LLEWELYN.

(For the Church of England Magazine.)
"Heaviness may endure for a night, but joy cometh in the
morning."-Ps. xxx. 5.

FADETH the grey mist in the early light:
Pale stars drop one by one away:
The glorious sun breaks out with cheerful ray,
And heaven's own choristers' melodious flight
Filleth the air with warblings of delight.

Sorrow and gloom no more the spirit sway:
Their darkness lessens with the approach of day:
Faith gleams around in purity most bright,
And hope, with heavenly aspect, sheweth where
All earth-born vapours fade, before the sun

Of that almighty love, boundless and high,
That ransomed man, and bade the soul prepare
To meet his searching and all-healing eye,
With countless hosts before Jehovah's throne.
Llangynwyd Vicarage.

London: Published for the Proprietors, by JOHN HUGHES, 12, Ave-Maria Lane, St. Paul's; and to be procured, by order, of all Booksellers in Town and Country.

PRINTED BY ROGERSON AND TUXFORD,
246, STRAND, LONDON.

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DEATHS OF EMINENT CHRISTIANS.

No. XIX.

BISHOP ANDREWS*.

(Died 1626, aged 71).

LANCELOT Andrews was bishop of Winchester. By his learning and devotion the church of Christ was much blessed.

Having faithfully served his generation, let us now see him dying. He was not often ill, and but once (till his last sickness) in thirty years before the time he died, which was at Downham, in the Isle of Ely, the air of that place not agree ing with the constitution of his body. But there he seemed to be prepared for his dissolution, say ing oftentimes in the sickness, "It must come once, and why not here?" and at other times, before and since, he would say, "The days must come, when, whether we will or nill, we shall say with the preacher, I have no pleasure in them" (Eccles. xii. 1). Of his death he himself seemed From "Last Hours of Christian Men; or an Account of the Deaths of some eminent Members of the Church of England;" by the rev. H. Clissold, M.A. London: Society for Promoting Christian Knowledge.

No. 938.

to presage a year before he died, and therefore prepared his oil, that he might be admitted in due time to the bride chamber. That of qualis vita, &c., was truly verified in him; for, as he lived, so died he. As his fidelity in his health was great, so increased the strength of his faith in his sickness. His gratitude to man was now changed into his thankfulness to God; his affability to incessant and devout prayer and speech with his Creator, Redeemer, and Sanctifier; his laborious studies to his restless groans, sighs, cries, and tears; his hands labouring, his eyes lifted up, and his heart beating and panting to see the living God, even to the last of his breath.

Of this reverend prelate, I may say, his was a life of prayer: a great part of five hours every day the death of his brother, Thomas Andrews, whom he spent in prayer and devotion to God. After he loved dearly, he began to reckon of his own, which he said would be in the end of summer or the beginning of winter. And, when his brother, Nicholas Andrews, died, he took that as a certain warning of his own death; and from that time till the hour of his dissolution he spent all his time in prayer. In his last sickness he continued when awake to pray audibly, till his strength failed, and then, by lifting up his eyes and hands,

VOL. XXXII.

showed that he still prayed; and then, when both voice, and eyes, and hands failed in their office, his countenance showed that he still prayed and praised God in his heart, till it pleased God to receive his blessed soul to himself. It is said that after his death his manuscript prayers were found so soiled by usage, and so stained with tears, that they were scarcely readable.

REFLECTION.-There are few things relating to death which so evidently manifest the divine care for our souls, as the many solemn warnings which God gives us by the successive removal of relatives, friends, and neighbours. For every death, of which we hear, preaches a most forcible sermon from the text, "Be ye also ready."

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heartily thank our heavenly Father, that he hath called me to this state of salvation, through Jesus Christ our Saviour. And I pray unto God to give me his grace, that I may continue in the same unto my life's end." "Thirdly, in God the Holy Ghost, who sanctifieth me, and all the elect people of God."

Now, with reference to the answer to the second question, so far as regards that vital union with Christ which includes justification (Rom. viii. 1) and sanctification (2 Cor. v. 17), that is the being made a member of the mystical church of Christ, a child of God by being actually "led by the Spirit of God" (Rom. viii. 14), and consequently (Rom. viii. 17) an actual heir of everlasting salvation; or, in other words, the being "inwardly and spiritually," and really and truly, made "a member of Christ, the child of God, and an inheritor of the kingdom of heaven;" the homily on Fear of death tells us that it is "a THE CONTROVERTED PORTIONS OF THE BOOK of Christ, the temple of the Holy Ghost, the son true Christian man" who "is the very member

LITURGICAL REMARKS:

OR CONCISE AND POPULAR EXPLANATIONS OF

OF COMMON PRAYER.

BY THE REV. C. H. DAVIS, M.A.,

of God, and the very inheritor of the everlasting kingdom of heaven" (part i. p. 83). The com

Of Wadham College, Oxford; Chaplain of the munion service also speaks of faithful communiStroud Union, Gloucestershire.

No III.

THE CATECHISM AND THE OCCASIONAL SERVICES; OR

cants as being assured that they "are very mem bers incorporate in the mystical body of" God's "Son, which is the blessed company of all faithful people." Furthermore, the 11th of the Thirty

REMARKS ON CERTAIN CLAUSES IN THE CATECHISM, nine Articles expressly affirms that we are justified

CONFIRMATION SERVICE, AND THE MARRIAGE, VISITATION, BURIAL, AND COMMINATION SERVICESt.

THE next subject for consideration will be certain portions of the church catechism, the service for confirmation, and the offices for the celebration of holy matrimony, visitation of the sick, and burial of the dead, together with the commination service. The first point to be discussed is, there

fore

I. The church catechism. It has been objected that the catechism, taken in its "naked ver""holds out the doctrine of universal salbality," vation;" also that the latter portion of it, respecting the sacraments, called "the sacramental part, ," is full of Romish "absurdities."

With respect to the former of these objections, the portions of the catechism which have been supposed to lie open to the charge are the second, the fourth, and the latter portion of the sixth answers, which stand thus: "My godfathers and godmothers in my baptism; wherein I was made a member of Christ, the child of God, and an inheritors of the kingdom of heaven." "Yes verily; and by God's help so I will. And I An Exact Narrative of the Life and Death of Bp. Andrews, 1650; reprinted 1817, &c.

† We feel bound to repeat, with all respect for our obliging contributor, that to several of his assertions we by no means assent, and that, therefore, we do not make ourselves responsible for all his opinions.-ED.

It is not said "a" child, but "the" child of God; and probably for this reason, viz., all mankind are, in one sense, "the offspring of God" (Acts xvii, 28, 29), and baptism is a sign whereby Christian men are discerned from others that be not christened (27th article), and an ordinance for visibly designating them as" his own" children in a peculiar sense.

It has been argued that the word "inheritor" is different from "heir," and implies actual and present possession; and, in this particular place, one who is put in actual possession of the outward privileges of the present manifestation of "the kingdom of heaven," which like the field and the dragDet, includes both good and bad (Matt. xiii. 24, 37, 47); for

"by faith only" and the 27th, mindful of the scripture truth that we are " the children of God by faith in Christ Jesus" (Gal. iii. 26)—as is exthe office of adult baptism, where the newly-bappressly affirmed also in the concluding address of tized persons are said to have been "made the children of God and of the light, by faith in Jesus Christ", and that "as many as are led by the Spirit of God, they are the sons of God" (Rom. forgiveness of sin, and of our adoption to be the viii. 14), states that by baptism "the promises of and sealed" (See Acts ii. 38, xxii. 16; Gal. iii. sons of God by the Holy Ghost, are verily signed 26, 27). That thereis a sacramental connexion between the ordinance of baptism, and the privilege of being "made a member of Christ, the child of that in the thanksgiving after baptism we pray that the child may be" hereafter an inheritor of" God's "everlasting kingdom" of future glory (Matt. xxv. 1; Luke xvii. 21), and therefore that it must be of the visible kingdom here on earth that the child was in baptism actually "made" an "inheritor;" and that this agrees with the scripture, "we receiving a kingdom" (Heb. xii. 28), "hath any inheritance in the kingdom of Christ and of God" (Ephes. v. 5); and that "inheritor of the kingdom of heaven" means, therefore, one who has been put in possession of membership with Christ's visible church on earth (see Baylee's Institutions, pp. 77-79, Prophetic Herald, 1845, vol. i. p. 312 and 461); and that it refers to Christians as "members one of another" (Rom. xii. 5). However, the episcopal divines at the Savoy Conference in 1661-2 asserted the term "inheritor" to be here equivalent to "heir" (Cardwell, p. 357). And the scripture saith, "if children, then heirs" (Rom. viii. 17); "heirs of the kingdom which" God "hath promised to them that love him" (James ii. 5). And the office of private baptism speaks of the child as "being born again, and being made an heir of everlasting salvation."

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* Hooker states, in his Discourse on Justification, that "by faith we are incorporated into" Christ (s. 6). In book v. c. 67, s. 1, he seems to refer it to baptism. This remark of bp. Jewel's will, perhaps, explain the apparent discrepancy: "By our faith we are incorporate or made one body with Jesus Christ our Lord. Afterwards this incorporation is assured unto us and increased in our baptism."

God, and an inheritor of the kingdom of heaven," | inheritor of the kingdom of heaven," or
is apparent from these passages of scripture: 1
Cor. xii. 12-14; Gal. iii. 26, 27 with Rom. viii.
17; Mark xvi. 16. But that the sacrament of
baptism confers only the "visible signing and
sealing," the conditional making over, of this
blessing to the penitent believer, must be clear
to any unbiassed student of scripture and of our
church formularies*.

If, then, the terms of the catechism be under-
stood as referring to "the inward and spiritual"
reception of these blessings, they must be taken
to mean that in baptism the child was condi-
tionally "made" (see Hebrews iii. 6, 14+) "a
member of Christ, the child of God, and an in-
heritor of the kingdom of heaven," and that
he becomes entitled to the actual possession of
them on his fulfilment of the baptismal vow.
Thus rev. E. Bickersteth argues from scripture
that with justice and scriptural warrant our
church applies the words of our catechism to all
the baptized. They are, in an important sense, as
brought into covenant with God openly in the
sight of his church, members of Christ, children
of God, and inheritors of the kingdom of heaven;
and in the assurance of these blessings sealed to
them in baptism, are pledged to repentance and
faith, to which, and to the increase of which,
God's previous grace then assured to them is a
mighty help. Let them truly repent and believe,
and then the blessings are truly and fully rea-
lized" (Companion to the Baptismal Font, pp.
95, 96). In like manner in rev. C. Bridges'
"Church Catechism explained," we read as fol-
lows: "How were you made a member of Christ,
&c., in baptism? Because by baptism I obtained
a title to these blessings, and may lay claim to
them by faith. Gen. xvii. 7, 10; Rom. ix. 4.
What is meant by your being made' in baptism
a member of Christ, &c.? Because I was not
born so. Ephes. ii. 3" (pp. 4, 5. Compare rev.
C. Bridges Sacramental Instruction" c. iv. pp.
68, 69, note). To the like effect speaks rev. C.
Simeon in his "Hora Homiletica" vol. ix. No.
966, p. 395. See also rev. J. N. G. Armytage's
work on the subject, pp. 92, 93). The writer
of this paper, however, thinks that the words
admit of a more simple interpretation, viz., that
they refer to the ecclesiastical standing of the
catechumen, i. e., to his standing "in the eye
of the church" (Hooker); and that they are
consequently to be understood as meaning that
in baptism he was "outwardly and visibly,"
ecclesiastically and professedly, made a member
of Christ (see John xv. 2, 6), the child of God
(see Deut. xiv. 1, 2; Rom. ix. 4), and an

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* Dr. John Mayer in 1630 writes thus: "The right understanding then of this is, that in our baptism we are sacramentally or instrumentally, made the children of God; and really and truly when we are together baptized with the Holy Ghost."

↑ "We are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end" (Heb. iii. 14). That privileges are often spoken of as actually conferred, while they are only conditionally promised, would appear from Gen. xv. 18 compared with Numb. xiv. 28, 30, 34. And 80 in 1 Sam. xi. 14, 15, it is said that they "made Saul king," though it had been previously said in chap. x. 1, 21, 24, that he was the king. On another portion of the prayer-book the Savoy conference divines in 1661 said, "The condition needs not to be expressed, being always necessarily understood" (Cardwell, p. 361).

"heir of

everlasting salvation" (see Rom. viii. 17, James ii. 5), the inheritance being conditionally made over, visibly signed and sealed by baptism (Mark xvi. 16); in other words, "a member of the visible church of Christ-or the Christian churcha child of the Christian covenant, and an heir of the privileges of Christ's kingdom upon earth"*. According to the old theological and ecclesiastical language, wherein the sign was often put for the thing signified, and likewise the name and effects of the one were attributed to the othert, so the church, wishing to make no separation between the name and profession and the inward reality, leads the child to maintain his claim to all that is represented by the sacramental sign and seal; and leaves it to him to examine himself, and also to the catechist to teach him to "examine" himself "whether" he "be in the faith" (2 Cor. xiii. 5) really and truly, or only nominally and professedly; whether he be a Christian inwardly and spiritually, or only "outwardly and visibly" The catechism evidently (see Rom. ii. 29). assumes the catechumen to be what he ought to be, viz. a true Christian, and to be living in the habitual exercise of prayer and praise, as is eviAnd upon the dent from the fourth answer. same principle he is charitably assumed, in the second answer, to be a member of Christ and the child of God. For, upon that hypothesis, he would of course have actually realized by faith and so have entered upon the actual possession of the privileges which were visibly signed and sealed to him at his baptism. And it is, consequently, the catechist's obvious duty to urge and to lead him to self-examination upon all these points, and to urge him to search and to see whether he really be so or not. This line of reasoning is equally applicable to the collect for Christmas day.

In John xv. 2, 6, we read of unfruitful "branches in" Christ. The Jews were outwardly and visibly by ceremonial consecration children of God (Deut. xiv. 1, 2), to whom per

tained an ecclesiastical "adoption" (Rom. ix. 4), and who were "children of the kingdom" (Matt. viii. 12), though many of them would perish-a kingdom now extended to the gentiles (Matt. xxi. 43)-being "children.... of the covenant" (Acts iii. 25), even "the covenant of circumcision" (Acts vii. 8).

Augustine is quoted as saying that sacraments have “a cer†Thus in the Homily on Common Prayer and Sacraments tain similitude of those things whereof they be sacraments," and "of this similitude they do for the most part receive the names of the self-same things they signify" (p. 313). So abp. Cranmer says, "We use daily to call sacraments and figures by the names of the things that be signified by them, although they be not the same things indeed." So bp. Jewel, "Because of this likeness which they have with the things they represent, they be oftentimes termed by the names of the things themselves." So abp. Whitgift, "There is such a similitude between the signs and the thing signified, that they are in scripture usually called by the names of those things whereof they be sacraments; as bread, the body of Christ; and water, regeneration." And so again, the Westminster Confession, "There is in every sacrament a spiritual relation, or sacramental union, between the sign and the thing signified; whence it comes to pass, that the names and effects of the one are attributed to the other" (c. 27, s. 2).

Bishop Mant well observes that catechizing can only be duly performed "not by merely teaching the catechism to our children by rote, but, as the church provides, by 'diligently instructing them, and examining them in it.' The duty of the minister therefore is, not only to put the questions to the children, and to receive their answers, in the prescribed form of words; but it is to render them assistance towards understanding it, and to be satisfied that they do understand it" (Clergyman's Obligations, c. v. pp. 71, 72).

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