sius, Martian, Justinian, made penal laws for the burning or defacing of them." (Rhemish N. T. Acts xix. 19.) In 1490, a considerable number of Hebrew Bibles were ordered to be burnt by Thomas de Torquemada, the first Inquisitor-General of Spain; and afterwards more than 6000 volumes were committed to the fire, at Salamanca, by the same authority. The same violent Inquisitor, in the course of eighteen years, caused ten thousand two hundred and twenty persons to perish in the flames; besides many thousands who were condemned to infamy, or perpetual imprisonment, and confiscation of goods. (Llorente, Hist. Crit. de l'Inquisition d'Espagne, T. i.) Indexes, or Catalogues, of prohibited books began to be compiled, under the sanction of the Pope, about A.D. 1539; and assumed their complete and systematic form at the Council of Trent; when a Committee or Deputation were appointed to compile an Index or List of such works; which was subsequently approved by Pope Pius IV., in 1564, and general rules were drawn up and officially sanctioned; for the more effectual enforcing of which Pope Sextus V. instituted the " Congregation of the Index," as it is called at Rome, in 1585. (Essays on various Subjects of Eccles. Hist. Essay IX.) In 1229, the inquisitorial provincial Council of Thoulouse, framed and published the following Canon, the first that publicly forbade the Holy Scriptures:-" We forbid the Laity to possess any of the books of the Old or New Testament; except, perhaps, some one out of devotion wishes to have the Psalter, or Breviary, for the divine offices or the Hours of the Blessed Virgin. But we strictly forbid them having any of these books translated into the vulgar tongue." By the General Rules of the Index, which received the Papal sanction in 1564, it was declared, that, “ If any one should have the presumption to read or possess" [the Bible in the vulgar tongue, even if translated by a Catholic author,]" without a written permission, he shall not re ceive absolution until he have first delivered up such Bible to the ordinary." (For a translation of the whole of these Rules, see "Illustrations of Biblical Literature,” Vol. ii.) By a decree of the Congregation of the Index, dated June 13th, 1757, it was enjoined, that if any versions of the Bible, in the vulgar tongue, were permitted to be read, they should be such as were approved by the Apostolic See; or were published with notes taken from the Fathers of the Church, or from learned and Catholic writers." (Index Lib. Prohib. Benedicti XIV. Romæ, 1758.) In respect to Heresy, the Abbé Bergier defines it to be," A voluntary and obstinate error, opposed to some article of faith; " and he maintains that "a seditious fanatic," as he calls John Huss, " merited the punishment he suffered." (Dict. Theol. T. iv., Toulouse, 1819.) The Rhemish annotators affirm, that "Heretics may, by penal laws, be compelled to the Catholic faith;" and affirm, that when Christ rebuked his disciples for wishing to call down fire from heaven upon those who opposed them, not justice, nor all rigorous punishment of sinners was forbidden, nor Elias's fact reprehended, nor the Church or Christian Princes blamed for putting heretics to death; but that none of these should be done for 'desire of our particular revenge, or without discretion, and regard of their amendment, and example to others." On Rev. xvii. 6, they also say, "The Protestants foolishly expound it of Rome; for that there they put Hereties to death, and allow of their punishment in other countries; but their blood is not called the blood of saints,' no more than the blood of thieves, mankillers, and other malefactors; for the shedding of which by order of justice, no commonwealth shall answer." (Rhemish New Testament on Luke xiv. 23; ix. 53; Apoc. xvii. 6.) "The Church," says Bergier, "denounces anathema against Heretics; those who corrupt the purity of the faith. Many of the decrees, or Canons of Councils, are conceived in these terms: If any one holds, or defends such or such an error, let him be anathema; that is, let him be cut off from the communion of the faithful; let him be regarded as a man out of the way of salvation, and in a state of damnation let no believer have any intercourse with him.'" (Dict. de Theol. T. i.) The Fourth General Council of Lateran thus expresses itself: “We excommunicate and anathematize every heresy, extolling itself against the holy, orthodox catholic faith, condemning all Heretics, by whatever name they may be called." The same Council also decrees that, "The goods of Heretics, if they be laymen, shall be confiscated." Pope Inno cent IV. ordained that, "When any person was condemned for heresy, the magistrate, within five days, must execute the sentence passed upon him;" and the constitutions of Innocent VIII. enjoin, that "All magistrates, under the penalty of excommunication, must execute the penalties by the Inquisitors imposed on Heretics, without revising the justice of them; because heresy is a crime merely ecclesiastical." (See these and many similar decrees in "A Discourse concerning the Laws, ecclesiastical and civil, made against Heretics," London, 1723, 8vo.) (To be concluded in our next.) APPEAL FOR MORE MISSIONARIES. SOME, it may be, are reluctant to resign the comforts, the quiet, and the society of their native land, for the inconveniencies, the insecure or uncertain circumstances, and the limit ed choice of companions, incident to many foreign stations: it is also a great trial to a reflecting and feeling mind, to see that a Missionary may bring his wife and children into circumstances, where there may be little society, or perhaps only evil examples all around them; and that, consequently, for the purposes of education, or in cases of necessity, there may be many painful separations others may shrink back under the apprehension of lingering sicknesses or early death. But they who have not grace to resign their attachments to home, to encounter the risk of domestic trials, and to overcome the apprehension of disease and death, are not desirable Candidates for the Missionary Office. Possibly some may, either from their habits of life, or from an ambi. tious temper, feel as though to enter into the service of a Missionary Society, and to toil abroad among the ignorant and the degraded, were to humble themselves too low, and to become too much the servants of others, and too little their own masters. It is manifest that where such high imaginations reign, the heart is altogether unfit for this branch of the service of Him, who "came, not to be ministered unto, but to minister, and to give his life a ransom for many." Where, however, this kind of pride is the besetting sin of a man, but is ber wailed and resisted in the spirit of evangelical self-abasement and selfsacrifice, he ought not, from a consciousness of his infirmity, to stand aloof: but rather, so much the more willingly, take upon himself Christ's yoke; and expect, in faith, to receive that grace which will enable him, 66 not to mind high things, but to condescend to men of low estate." Some may over-rate the difficulty of learning to speak foreign lan guages; or they may be disheart, ened by the apprehension of a long and seemingly unprofitable interval, during which they will not be able to minister to edification among those to whom they are sent: generally, it is very discouraging to an adult, to find himself placed in a situation, in which there is so much preliminary work, before he can consider himself fairly engaged in his main business; and this discouragement is peculiarly felt in Christian Missions,―a work, in its very nature, so entirely distinct from the affairs which incessantly interest the men of this world; while not a few may conceive that the apparent and immediate usefulness of their ministry in England, is greater than it would probably be in a Heathen Land; and it is difficult for a zealous and fervent man, to content himself with the prospect of sowing for thirty or forty years, and of then dying and leaving others to reap the harvest. If, indeed, the requisite ability for the acquisition of a new tongue be wanting, this is a sufficient indication that the post of duty is at home; and it may be hoped that the opportunities of making such trials, in reference to the languages of the Unchristian World, before Missionaries leave their native land, may be so increased, as not only to obviate the disappointment and loss which have sometimes arisen from this discovery being made too late, but to prepare Missionaries of competent ability, before they leave their own country, to enter on immediate service when they reach their destination: where such ability is possessed, and the best available means of preparation are employed, all discouraging anticipations must be mastered and subdued by faith in the word of Him who hath said, "My grace is sufficient for thee." It may be further mentioned, that some persons, critical and speculative men, indeed, rather than devout and practical,-comparing the state of things around them with that of the Apostolic Age, perceive, in many respects, so great a contrast, that they are mistrustful of a system which does not appear to be blessed with that manifest and abundant effusion of the Holy Spirit, which attended the labours of the early disciples of our Lord. But sentiments like these indicate a mind seeking excuses for not entering on a decisive and resolute course of action. He who desires to feel rightly and scripturally in reference to the subjeet of the propagation of the Gospel in the world, will look for motives, wisdom, encouragement, and success, not to man, but to the Great Head of the Church. Our lot might have been cast in a day or in a country, which should have given us no hope whatever from the rulers of the visible church, or from any persons distinguished for their public influence; while the poorer classes, in stead of being as they were in primitive times, "rich in faith," might have been sunk in the grossest viciousness and stupidity. Between such a de graded and discouraging state and the primitive fulness of apostolical light and love, there are many gra dations: in every condition, however, of the church, it should be our principle to look up to God alone, for our motive and our strength. Even a single individual may confi dently hope, that he may be rendered the instrument of much good, if he follow the divine guidance with simplicity and heartfelt zeal. That it has been granted, in the present day, to numbers of every rank and station, to imbibe the genuine spirit of the Gospel, is ground for adoring gratitude. Whatever, in a comparison of our own day with primitive times, may tend to discourage us, let us remember that we serve the "God of all grace;" and that as our prayers are, so will His gifts be. If we keep our eye steadfastly on Him, who has promised to be with his church alway, even unto the end of the world, we shall have an unchangeable hope,—a hope ever aspiring after higher things: mutual distrusts and murmurings will have no place where to stay: whatever be the state of the Communion to which we belong, we shall be found aiming at a pure standard: sceptical fancies will give way before a hearty resolution to work and He, who has afforded the encouragement, will vouchsafe also the fulfilment, of His promises; granting to the visible church an extensive revival of piety, and adding to its numbers, from every country, such as shall be saved. Why then do we look one on another, when the cause is that of the Gospel?-when we are called to fulfil" the ministry of reconciliation," between God our Father and a world that yet lieth in wickedness? If the apostolic age be to return, let each individual aim at the character of that age. Yet, not with a mounting spirit of vain-glory or self-confidence, let any man hear this appeal. He, who goes forth in the spirit of an Apostle, will go forth meek and contrite, tender and lowly in heart,-desiring more and more to "put on Christ, and to crucify the flesh with the affections and lusts." Such men, Christ alone can raise up; but, in answer to unceasing prayer for His Holy Spirit, He can and will send forth such Missionaries. We have not to fear, as though the streams of His mercy were exhaustible: we have only to fear, lest our desires should be straitened, our hope soon spent, and our faith fall short of the promises. That King of Israel, who, at the command of the Prophet Elisha to smite upon the ground," smote thrice and stayed," is too true an emblem of our limited zeal. We pause to doubt, when we should press on to conquer.-May such reflections as these, with much study of the Word of God, and fervent prayer, strengthen the hearts of all Christians,-shame them for their past supineness and secularity,-inspire them with new and enlarged views,and lead many, especially the younger Ministers of the church of Christ, to come forth and fulfil the word of God, proclaiming the glory of the mystery of the Gospel among the Gentiles!-Jowett's Researches in Syria. ORIENTAL DRESS. THE use of the Oriental dress, which I now wear, brings to the mind various Scriptural Illustrations, of which I will only mention two. The figure in Isaiah lii. 10, The Lord hath made bare his holy arm, is most lively for the loose sleeve of the Arab shirt, as well as that of the outer garment, leaves the arm so completely free, that, in an instant, the left-hand passing up the right arm, makes it bare; and this is done when a persona soldier, for example, about to strike with the sword intends to give his right arm full play. The image represents Jehovah as suddenly prepared to inflict some tremendous, yet righteous judgment, —so effectúal, that all the ends of the world shall see the salvation of God. The other point illustrated occurs in the second verse of the same Chapter: where the sense of the last expressions is, to an Oriental, extremely natural,-Shake thyself from the dust, arise,-sit down, O Jerusalem. It is no uncommon thing to see an individual, or a groupe of persons, even when very well dressed, sitting, with their feet drawn under them, upon the bare earth, passing whole hours in idle conversation. Europeans would require a chair; but the natives here prefer the ground. In the heat of summer and autumn, it is pleasant to them to while away their time in this manner, under the shade of a tree. Richly-adorned females, as well as men, may often be seen thus amusing themselves. As may naturally be expected, with whatever care they may, at first sitting down, choose their place, yet the flowing dress by degrees gathers up the dust as this occurs, they, from time to time, arise, adjust themselves, shake off the dust, and then sit down again. The captive daughter of Zion, therefore, brought down to the dust of suffering and oppression, is commanded to arise and shake herself from that dust; and then, with grace and dignity and composure and security, to sit down; to take, as it were, again, her seat and her rank amid the company of the nations of the earth, which had before afflicted her, and trampled her to the earth. It may be proper to notice, that Bishop Lowth gives another rendering-Arise, ascend thy lofty seat,-and quotes Eastern Customs, to justify the version: but I see no necessity for the alteration, although to English ears it may sound more appro priate. A person of rank in the East often sits down upon the ground, with his attendants about him.-Jowett's Researches in Syria, LEARNED FEMALES. I HAVE to enter upon record, as a most commendable quality of King Henry the Eighth, his care for the education of his children, not only his son, but his daughters too, in the knowledge of the learned tongues, as well as in other accomplishments. Which example of the King many noblemen following, bred up their daughters under the best learned men, whom they fetched from the universities and many young women now arrived to very considerable attainments in the tongues and philosophy. Sir Anthony Cook's daughters were all excellently learned in Latin and Greek; and so were Sir Thomas More's. Queen Katherine Parr was well learned, and the Lady Jane Grey, the Duke of Suffolk's unfortunate daughter; and so were the Lady Mary and the Lady Eliza beth. Erasmus, in one of his letters, written in the year 1529, makes mention of the former," That as Katherine the Queen, her mother, was egregiè doctu, so her daughter Mary wrote letters in good Latin; and Sir Thomas More's house was nothing else but a habitation of the Muses." In the same letter he speaks how the Emperor's aunt Mary delighted in Latin books; to whom, therefore, he wrote a treatise, entitled Vidua Christiana, The Christian Widow. Erasmus also makes this observation: "It is pretty, that this sex should now at last betake itself to the ancient examples. The scene of human things is changed; the monks, famed in times past for learning, are become ignorant, and women love books."-Strype. REVIEW. The Christian Sabbath; or, an Inquiry into the Religious Obligation of keeping Holy one day in Seven. Holden, A. M. 8vo. pp. 515. 1826. THIS author, already known by the publication of several valuable works, devoted to the illustration of the Scriptures, and to the defence of some of their most important doctrines, has, in the volume before us, applied himself, with his usual learn ing, research, and soundness of judgment, to the defence of the obligation of the Christian Sabbath. The subject is of the utmost importance to the cause of morality and practical religion; it appeals, at the same time, to the best interests of a whole nation, and to those of every individual; and the observance or non-observance of one day in seven as "a holy day," appropriated in the most direct and emphatic manner to the business of religion, is not one of the least certain indications of the religious character of each. By the Rev. George extent of the obligation, we need not remind any of our readers. Christian Churches themselves have differed; and the theologians of the same Church. Much has been written upon the subject on each side, and much research and learning employ ed, sometimes to darken a very plain subject; and in the midst of these discussions, the worldly, the gay, and the wicked, have been glad to find, in the lax opinions of their religious guides, or of incautious and speculative writers, any sanction for their avarice, their pleasures, and their dissipations, to the gratification of which that sacred day has been especially devoted. The circumstance, that the observ ance of a Sabbath is no where, in so many words, enjoined upon Christians, by our Lord and his Apostles, has been assumed as a reason for so great a license of criticism and argument, as that which has been often indulged in to unsettle the strictness That there has been considerable diversity of opinion, both on the divine injunction of the keeping of a Sabbath among, Christians, and the VOL. V. Third Series. FEBRUARY, 1826. 1 |