foreign to the designs of the day, all conversation of a devotional nature, claiming every moment for this world and its concerns as indispensable? Change now the scene. The Christian Sabbath is one day only. One day in seven God claims for himself. Ought we not then

on that day to be equally, and, if possible, more diligent in serving him, than we could be in serving the world, were it the only day in the week allowed for that purpose? But alas! how few are there who are as ready to protest against worldly business, profit, or pleasure on the Sabbath, as they would be against interruptions from devotion in the case before supposed. God rested from all his work which he had made the seventh day; therefore we must rest from our work on the day which is set apart for his worship. God said to Moses, concerning the Sabbath-day, 'In it thou shalt do no manner of work; and until it can be satisfactorily proved that the Decalogue is disannulled, and the moral law rendered void, we hold it our indispensable duty to comply with its requisitions." (Page 83.)

We doubt not but that Mr. Treffry's treatise will be extensively read, and will thus occasion a renewed degree of attention to a subject than which none can be more important, whether to individuals or nations. We are increasingly persuaded that the Sabbath is a sign between God and man; that it is one of those testing institutions in which men, individually or collect ively, are brought to the point, and by the very nature of the required obedience, obliged to decide one way or the other. For individuals, there

is no alternative; the Sabbath is either kept or broken. And so it is with nations when the Gospel of Christ is offered to them; their laws must either recognise the Sabbath as a divine institution, or allow it to be violated with impunity. Let it be observed, and by the blessing of God on his own ordinances, the influence of his truth on character, the connexion of the divine with the human and social virtues, and the uniform connexion between social virtue and social order and happiness, the most important results will follow. There is a depth and fulness of meaning in the scriptural phrase, Righteousness exalteth a nation," which will bear the most rigorous investigation, and amply repay it. On the other hand, Sabbath violation is in itself offensive to God; and by the natural association of the vices, and their inseparable connexion with misery, it is never alone, but leads unavoidably to national corruption, degradation, and ruin. The Sabbath-breaker is his country's enemy, as well as his own; and the patron of Sabbathviolation, in a state in which public decisions were thoroughly influenced by Christian principle, would be declared infamous, and incapable of serving his country in any station, because indulging that hostility to the commands of God, which, were it to become general, would be the immediate forerunner of the divine judgment, and the overthrow of the nation.

and means. Thus circumstanced, the Trustees of the Bridlington and the Quay chapels kindly agreed to make an allowance every quarter from the Trust estates in aid of the funds of the Circuit. From the time that this grant was first made, upwards of £600 have been applied by the Trustees to the general purposes of the Circuit.

When it was found that the actual income of the Circuit, from its regular

resources, was more than adequate to the expenditure, some of the Trustees thought that this quarterly allowance from the Trust estates ought to be withdrawn from the Circuit, and applied to the liquidation of the debt upon the chapels. Others of the Trustees were of opinion, that, as there were such pressing claims from many important places in the Circuit for additional services from the Itinerant Preachers, that the sum ought to be continued; and that an additional Preacher ought, if possible, to be obtained for the Circuit at the approaching Conference. The friends at our March Quarterly Meeting were una nimously of opinion that the Conference should be earnestly requested to send us an additional Preacher, and that we are perfectly safe in giving the pledge usually required in such cases. This is very different from the proposal to reduce the number of Preachers to two, which was made a few years ago.

In the March Quarterly Meeting of 1837 it was found, that while we should be grateful for past help from the Contingent Fund, and for our present cheering prospects, it would only be common justice to the more necessitous Circuits to cease in future years from receiving help from the Contingent Fund. A few of our friends, who had long witnessed a very contrary state of things, feared that we were premature in declaring our financial independence; and that such a measure might soon bring us back into the difficulties of former times. After some conversation, it was unanimously agreed, with the exception of one, to decline all further help from that Fund; and when the last instalment from it for the year 1837 was received, it was found that the actual income of the Circuit

was fully adequate to meet the regular expenditure. This was the more cheering, as it appeared to arise spontaneously from the places in the Circuit generally, on many of which God has poured the spirit of prayer and benevolence.

At the Conference of 1836 there were nine hundred and forty members in society in this Circuit; we now number eleven hundred and fifteen. This increase may be thought small, compared with that of some other Circuits; but there is reason to think that it is very substantial: already it has had a beneficial effect on the Missionary income, and in a little time may operate favourably on the general funds of the Connexion. Instead of the difficulties of former times, the Circuit Stewards, at our last Quarterly Meeting, had a considerable surplus in hand, when all the regular bills had been paid. All the sittings in our chapels are well let. In many places there is a demand for sittings which cannot be met. All our societies are in great peace, and some of them in a state of growing prosperity. The only difficult chapel case which we had in the whole Circuit has been effectually relieved by means of a local Chapel-Fund. A beautiful chapel, in the Gothic style, was built last summer in the village of Burton-Agnes, under very favourable circumstances, and with very pleasing prospects; so that, on the review of things, our friends "thank God, and take courage; and regard it as morally certain, that, if an additional Preacher can be obtained to assist in cultivating the ground which now, by the good providence of God, is laid so fully open to us, very extensive fruit will appear.

JOHN NOWELL.

Bridlington-Quay, April 19th, 1838.

in other respects, accredited RomanCatholic versions.]

EVERY year, dear brethren, we eagerly seize this opportunity for opening our heart to you, and for addressing to you some words of edification and spiritual comfort.

The subject on which we propose to address you is of the highest importance, and deserving of your fullest attention.

It is now a year and a half ago, that, impressed with the duties of our charge, we enjoined you, worthy Pastors, to fortify yourselves, in our name, against the subtle machinations of a Society alike

hostile to God and the Holy Church; a Society which would rob you of all that is the most dear to you,-the precious deposit of your faith. You are already aware, dear brethren, that we speak of the Bible Society.

So far back as the year 1824, Pope Leo XII., of blessed memory, pointed out to all the Patriarchs, Primates, Arch bishops, and Bishops of the Catholic world, the impious projects of this antiChristian Society; and the event has only too well proved how justly grounded were the alarms of that vigilant Pontiff.

In fact, by the operations of Protestant Missions, (to which the Bible Society belongs,) which expend yearly a sum exceeding thirty millions of francs, the world is unceasingly inundated with their heretical Bibles. A copy of one of these Bibles has been forwarded to us, in which the perfidy of heretics has carried sacrilegious temerity to such an extent, as shamefully to mutilate the book of Daniel; nay, even to cut out whole books, as those of Tobit, Judith, the Book of Wisdom, Ecclesiasticus, Baruch, and the Maccabees.

It is not, dear brethren, that the Church wishes to forbid altogether the reading of the holy Scriptures, in the vulgar tongue, to the simple and faithful; such is not, such never was, the intention of this good mother; but she holds heretical Bibles in abhorrence, and detests them. And with regard to the other translations in the vulgar tongue, she only then permits the reading of them to the simple and faithful, when "these translations are approved by the Holy See, or published with the Notes of the Holy Fathers, or of some Catholic Doctor ; "

because, as the prince of Apostles ob serves, "there are," in the holy Scriptures, "some passages hard to be understood, which they that are unlearned and unstable pervert to their own destruction." It is on this ground that the holy Council of Trent, considering that "experience teaches, that if the reading of the Bible in the vulgar tongue is everywhere and without distinction permitted, the consequences, owing to human temerity, will be more injurious than useful." It is on this ground, we say, that the holy Council of Trent has permitted the reading of the Bible in the vulgar tongue, on certain conditions only, to the laity.

Hence we are desirous that all our Diocesans should be apprized anew, that it is severely prohibited to every one, who is not provided with special permission to read and hold forbidden books, to purchase a Bible, or a Commentary on the Bible, or any other books what ever, of the emissaries of the Bible Society, or to receive them gratis, and to retain such copies as they have in their possession. In any case, we deem it our duty to state, that, while holding error in detestation, individuals are nevertheless bound to abstain from acts of violence towards the emissaries of the Society in question; the constituted authorities alone being empowered, by the laws both divine and human, to employ force of arms and the exercise of justice. "Dearly beloved! avenge not yourselves," says St. Paul; " for it is written, Vengeance is mine; I will repay, saith the Lord;" and, further on, "The Prince" (Ruler) "is the minister of God; a revenger to execute wrath upon him that doeth evil."

Notices, in a subsequent part of this Magazine.

the Hon. and Rev. Baptist W. Noel; G. Finch, Esq.; the Rev. Hugh Stowell; the Rev. Samuel Gobat, Missionary from Abyssinia; and Yacoub Asaad El Kehaya, from Syria.

The Report, which was read by the Rev. W. Jowett, stated that since their last Anniversary, the income of the Society in donations, subscriptions, contri

butions from Associations, and legacies, had amounted to £83,447. The Society's income during the preceding year had been £71,727, being an increase in this year of £11,720. For the blessing thus vouchsafed to the means of the Society's usefulness, the Committee earnestly desired to give glory to Almighty God. From the sources of this increase of income, it would be seen that the Society was becoming daily more and more spread throughout the country; for the increase in donations had amounted to nearly £2,000; legacies, £4,000; contributions from Associations, £7,000. Great as was the increase in the past year, it had been exceeded by the expenditure, which amounted to £86,540. Fifty-three new Associations had been formed in different parts of the country. In West Africa a new Missionary, who had been sent out, had met with a most favourable reception. He stated, in a communication to the Committee, that several of the natives had crowded on the beach to welcome his arrival, and as he proceeded to his place of destination, he was hailed by several little native children belonging to the Missionary school, who cried out as he passed, "New white man; new Missionary: thank God!" From south-east Africa, the Rev. Mr. Owen had transmitted the most favourable accounts of the progress of the Mission. In the Zoolu country, the King, who had first been tyrannically disposed, had at length been induced to give the Missionary a most favourable reception, and had, with several of his people, heard the Missionary preach, through an interpreter, Jesus and the resurrection. In the Mediterranean Mission, and in those of Asia Minor, Calcutta, and northern India, the accounts of the progress of the Society were most favourable. In mentioning the statements transmitted as to the Madras and southern India Mission, the Report expressed the deep regret which the Committee felt at the loss sustained by the Society in the death of that excellent Prelate, Bishop Corrie, to whose usefulness they were much indebted for promoting the objects of the Society. In Madras, as in other parts of India, there had of late sprung up an extensively-increased desire amongst the people for the benefit of education. In Tinnevelly, the Committee regretted to state, there had arisen some differences and troubles which had tended to retard the Missionary progress; but still, notwithstanding, it had pleased Almighty God to bless the labours of some by the addition to the faithful there of two hun

dred from Heathenism. From the Bombay and Western India Mission, the excellent Bishop of that district had forwarded the most favourable accounts. The Report next stated that the Commit tee had presented Memorials to the Directors of the East India Company, and also to the Board of Control, respecting the abolition of the pilgrim-tax, and there was reason to hope that these applications would be attended with a favourable result. In Ceylon, the Committee were glad to have to state that the happiness of this Mission had now been continued for more than twenty years, in the greatest unanimity and concord: the Mission had derived most important advantages from the increased knowledge, experience, and ability of the native agents. In China, the Committee regretted to state, that the systematic op position of the Chinese Government had created great obstacles to the progress of the Mission. In New-Holland some obstacles had arisen, as also in New-Zealand, from intestine wars among the aborigines. In some of their recent sanguinary contests, five hundred had fallen, and that destruction of human life had been followed by the most horrible and revolting scenes of cannibalism; thus showing what man is without the light of the Gospel, and showing also the effects and evil influence of some who were Christians only in name. Notwithstanding these obstacles, the Committee were glad to be able to state, that in some of those districts the Missionary cause had made considerable progress. In the West India Mission, the Committee had to acknowledge the receipt of one thousand pounds from Government, towards the promotion of negro education; yet the Society had to expend immense funds in following up that object. In Jamaica they had six Missionaries and twentyfive Catechists; and their exertions had been blessed with very great success. The North-western American Mission had, the Committee rejoiced to say, received signal proof of the divine aid on its labours. The Report stated, that the Committee, in surveying the different Missions in connexion with the Society, had to rejoice and give glory to God for the success with which, on the whole, he had been pleased to bless their labours.

The following just and affecting picture of the moral state of the Heathen was presented to the Meeting by Mr. Noel:

Poetic pictures were sometimes drawn of the innocence, kindly feeling, social

He

habits, and just views of the Deity entertained by Heathens, as though they were not indeed inferior to Christians. He wished the picture were true; but if it were found to be the contrary, ought not all their energies to be employed in the great work of Missions? To prove the necessity of Missionary exertion, he would not ask those who wished to sit down and enjoy a life of ease, but those who had had an opportunity of judging the case; and their concurrent testimony was as important as it was conclusive. The Missionary Duff had been an eyewitness of the scenes which he had described in the hearing perhaps of many in that Meeting. There were others, also, who had spoken and written on the horrors and abominations of Hindoo idolatry. He had examined the testimony of the historian Milner, whose sagacity and diligence could not be denied, but who could not be suspected of exaggerating the case for the purpose of showing the necessity of Christian Missions. had looked at the testimony of Ward, a not less intelligent or experienced witness, who laboured many years as a Missionary in Hindostan himself, and collected information from other Missionaries. He had read the work of Pegg, who had collected various authentic documents on the subject; and he had studied the work of the Roman Catholic Missionary Dubois, on the customs and manners of the Hindoos, which had been long considered a standard work; that writer was eager to apologize for the Hindoos, and was certainly no friend to Missions, because he had declared that the time of Missions was past. He had also read long extracts from their own books, stating the nature of their religion, as affecting their national character. He had also conversed with many Missionaries who had laboured in Hindostan. And the concurrent testimony of all was entirely contradictory of those statements of the imaginary innocence of the people. The Hindoos furnished not an unfair specimen of a heathen population; and on investigation it would be seen how far they bore out the statements made by some, that they had just views of God, that their worship was seemly, that their religious customs were becoming, that they were under the influence of a priesthood which was leading them to virtue and knowledge, that they displayed the domestic affections, and that the social virtues were found to exist amongst them. He would ask, what were the gods which they worshipped? Without exception, all their principal deities, even by the statements in their

own books, were proved to be stained with the most atrocious vices: they were murderers, adulterers, liars, and thieves, according to their sacred histories, which were read with avidity, and devoured by a congregated people, forming their sacred literature. Those books were not like those received from God, calculated to give just views of his holy character and government, and to exercise a holy influence over the mind whenever read; but they were filled with legendary narratives of a licentious description, and calculated only to brutalize and degrade the mind. The worship of such gods as were recommended in such books must be of a kindred character. Their worship was not the adoration of the heart, but consisted in snapping of fingers, clapping of hands, frequent genuflexions and grimaces, and in reciting licentious songs. Nor was that all: one god was supposed to be pleased if the worshipper passed a small frame through the flesh on each side, and kindled a small fire in it, and then walked through the admiring crowd. Another devotee would penetrate his tongue, and then pass through it a living asp, and, as the reptile hissed from his mouth, exhibit himself to the admiring worshippers. There were various other torments: one man thought it his duty to please his god by sitting under the blazing rays of a tropical sun, in the midst of four large fires, which from time to time he stirred and augmented. Another in the cold season would sit up to his neck in water till he was brought nearly to death. Another thought to recommend himself by drown. ing himself in the Ganges. Mothers offered their children to the sharks, except so far as they were stopped by the British Government; and it was well known that thousands were crushed under the wheels of Juggernaut. Others with hooks passed through the muscles of the back were hung up, and kept swinging in the air, till perhaps they were killed on the spot, in order to please one of their sanguinary goddesses. Their worship then, instead of improving the heart and the mind, was calculated only to send them back to their families equally licentious and cruel as their deities were. But it might be said that the evils of their books and worship were counteracted by the teaching and example of a moral priesthood. Alas! all who knew Hindostan knew that their spiritual rulers and teachers, the Brah. minical sect, were equally guilty. The greatest crimes that came under the cog nizance of the judicial tribunals were frequently committed by Brahmins. That priesthood, having almost divine honours,