AMERICAN INTELLIGENCE. duced a violent beating of breasts among the female part of the congregation. A long white linen bandage was next passed under each arm-pit of the image; the nail which secured the feet was removed; the figure was let down very gently, and was carefully wrapped up in a white sheet. All this was done by word of command by the preacher. The sermon was then quickly brought to a conclusion, and we left the Church."] We now propose to offer a few thoughts on MISSIONARY WORK in this country, both in regard to the discouraging and encouraging aspects of it. Protestant Christians have sometimes most erroneous ideas in regard to the propagation of truth, especially in regard to the power which a man can have among a purely Papal people. If in the United States, as we before remarked, faithful men labour for years without any signal success, while they have every appliance, every influence assisting them, how is it possible for a man to do great things where everybody and everything are against him? We will mention a few of the leading discouragements: 1. The human heart is just as bad here as anywhere else, and just as indisposed to obey the commands of God, to repent and believe in Christ, and live to His glory, as in America or England. Many people seem to forget this. 2. Brazilians think that they, and they only, have the truth. They have always been taught so, and are satisfied with what they have. It is decidedly hard work to change the ideas of childhood and youthideas fortified and strengthened by every association of life-domestic, social, civil, and religious. It is not so with the unconverted man in Protestant lands. He feels and owns that he is in the wrong. At times you can approach him, and truth takes hold of his conscience. But the Romanist is perfectly confident he is a Christian, wanting nothing-that he is in the true and only Church; and for any one to attempt to influence him, whom he esteems in deep error, whose faith he considers ruinous, heretical, and unfounded, it must be manifestly an unpromising effort. The Brazilian despises the attempt. And this suggests another strong drawback to successful missionary work in Brazil. 3. The loss of social standing and all worldly preferment. In Brazil, it is considered a great disgrace to change one's religion. If the sectarianism of Protestants sometimes causes VOL. XIII.-MARCH. separations, coldness, want of sympathy, how much more, in a Roman Catholic country, should one of the Romish Church turn Protestant! On this point let us quote the statement of Sr. Werneck, in his 13th article on colonisation, addressed to his brethren Roman Catholics and Brazilians in 1855: "By chance, if we grant more liberty to Protestant immigrants, say some, they will gradually make proselytes among our people and impoverish our churches. In order to convince ourselves of the futility of such reasoning, it is sufficient to reflect that proselytism to Protestantism is a complete nullity, and the Church thus created would only be perpetuated by reason of contempt and odium and by tradition, and the legacy of the family." 4. Another drawback to successful labour is the character of Protestant influence in Brazil. As an influence it is not good. I comes chiefly through mercantile and commercial life, and the pity is that Brazilians consider everything Protestant which is not Roman Catholic. It is certainly not a good moral power in Rio; and we must say we do not blame the Brazilians much for their poor opinion of it; and they have such an opinion, for we have often heard it expressed. The general feeling of Protestants in Brazil is, to let Romanism alone; arising, we think, from three causes-the hopeless nature of the field, the ill-feeling which would arise affecting social and material interests, and the lack of vital piety on the part of Protestants in that country. 5. Another great obstacle to successful labour in Brazil arises from the unfortunate position of the missionary, especially from the United States. The Brazilians do not admire the United States. They consider the Americans an active but reckless people, and their religion as their worst characteristic. The only way that a man can operate there successfully, is by sinking his peculiar calling, and labouring indirectly. And this leads me to speak of the encouraging aspects of missionary work in Brazil: 1. The Brazilians are, in their way, a progressive people. It is true, they are not a people of great energy, for this is mostly the result of outside pressure; yet there are signs of progress, and anything which tends to awaken activity promises well in a religious point of view also. 2. The press is free in Brazil. It can be used as a medium of communication, and seems to offer a very great opening. The K AUSTRALIAN INTELLIGENCE. people read the newspapers very generally, and nothing could affect the public mind so immediately and effectively as truth thus communicated. 3. Teaching. As a stepping-stone to position and influence, teaching in private families and in schools offers some advantages, while such a calling easily supports a person. The circulation of the Scriptures and religious matter in general, offers the widest field for doing good. To this work there is no opposition. In conclusion, we would remark, that the whole question of religious toleration in Brazil is an open question. No one, so far as we can learn, has practically tested it, by attempting to preach in the language of the people. The common opinion in Brazil, among foreigners, is that it would not be permitted, if such a step made any impression on the popular mind. The Constitution of the State does not guarantee to Protestants the right to operate on the Roman Catholic population, but to exercise the right of worship among themselves, in houses set apart to that purpose. This is the common construction of the Constitution. Of course, therefore, one cannot determine how far a man could go in openly proclaiming the Gospel in Brazil. The thing has never been attempted, but in all other respects we know that Brazil is a free country. It is open to the circulation of the Scriptures and other books, teaching, private religious instruction, and meetings. In short, we think a man may pursue about any course he pleases, but his work must be emphatically a work of faith and time. Australian Intelligence. THE BISHOP OF MELBOURNE ON THE EVANGELICAL ALLIANCE. We find the following in the Record of the 14th ult., and transfer it with much pleasure to our own pages. It forms an interesting and most pertinent sequel to the Australian correspondence which we published last month. It will be seen that the Bishop of Melbourne, while lamenting, like the Bishop of Adelaide, the divisions which exist among Christians, does not seek for the remedy in a union of Churches, but of individual Christians. His observations on this point are in exact harmony with those which we submitted in introducing the former correspondence, and with the theoretic principles of the Evangelical Alliance. With the sentiments which induce the Bishop of Melbourne to eschew connexion of every kind with Churches which have originated in dissent from his own, we believe some Churchmen, and we hope many, will have less sympathy. We should be sorry to see Churchmen on the one hand, and Dissenters on the other, withdrawing the help which many of them now mutually render to Christian enterprises carried on by their respective Churches. This interchange of reciprocal aid is, we think, one of the happy fruits of a closer individual intercourse among the members of the Established and Nonconformist Churches. It is certainly a very natural result of their growing friendship, and one which we venture to think may be realised on both sides without a violation of conscience on either.-ED. The Bishop of Melbourne is a member of the Evangelical Alliance, and his views on the subject of Christian union having been misunderstood, he has thought it well to explain, in the Melbourne Church of England Record the "opinions which he really does hold." He accordingly writes from Bishopscourt, November 23, 1858: First, while I greatly lament the divisions which exist among Christians living together in the same land, I do not feel justified in throwing all the blame of those divisions upon other denominations, or in disputing the claim of any who hold the fundamental truths of Chris tianity, to be regarded as members of the mystical body of Christ. On the contrary, I feel bound to recognise all who believe in and love the Lord Jesus, as belonging, equally with myself, to the Holy Catholic Church, and so as being partakers with me of the same spiritual privileges now, and fellow-heirs of the same glory hereafter. Moreover, I feel bound to recognise those who have been set apart in any Church for the preaching of the Word, and the administration of the sacraments, as ministers of Christ. With such, therefore, I esteem it to be both my duty and my privilege, notwithstanding any difference upon subordinate AUSTRALIAN INTELLIGENCE. points of doctrine, or upon matters of Church government or discipline, to cherish, as far as circumstances allow, a brotherly communion individually, not as members of this or that particular Church, but as members of the one Holy Catholic Church, which is the company of all faithful people.' I have applied the name of Church' to all Christian bodies advisedly, because it is so used in the Scriptures-a company of Christians, whether in a city or in a private house, being repeatedly spoken of as a 'Church.' "But, secondly, as a member, and particularly as a clergyman and bishop, of the Church of England, I consider it to be neither wise nor right, to connect myself in any way whatever with any Church which has originated in dissent from it, for I do not think that any cordial union can ever be maintained between our own and such Churches; while, therefore, I would always act justly toward them, and would rejoice in the good which undoubtedly has been done, and is doing by them, I would never, except in some very urgent case of necessity or Christian charity, form any connexion with them. I would not assist them in promoting any of their, nor ask them to assist us in promoting any of our, particular objects. I would wish to see the members of our Church concentrate all their energies upon promoting its stability and extension, and leave their respective members to carry on (as, indeed, they are always intent on doing), their own plans of advancement. In pursuing this course, we shall give them no just cause of offence, and we shall avoid coming to any painful collision with them. "In one short sentence, then, my rule is, on the one hand to maintain as close a communion as circumstances permit with all Christian individuals; and on the other, to avoid, as much as possible, all connexion with any Christian body, except the Church to which I myself belong. The only instances in which I have appeared to transgress the latter part of this rule, so far as I am aware, are the Chinese Mission, which I found established on my return from England, and the Bethel, or Seamen's Chapel, which resulted from the failure of my attempt to provide the ministrations of the Church of England for the seamen in the bay. But, in neither of these is there any actual union of Churches, although the agents employed must, of course, belong to some one or more religious denominations. "With respect to what is called the Evangelical Alliance, the principles upon which it is constituted are in exact agreement with those I have enunciated. It is distinctly declared to be an association of individuals, and not an union of Churches; and the greatest care has been taken to guard against the impression that any such union is contemplated or desired. [In proof of this the Bishop quotes the Preliminary Statement' and rules of the Alliance.] It is (he continues) a matter of regret to me that so few of my brethren, clerical or lay, have thought it right to join this Association; because I am convinced that they would not only find its meetings pleasant and profitable to themselves, but would also, by communion with other Christians in the reading of the Scriptures and prayer, use the most effectual means for the accomplishment of what our Church teaches us to ask of God, viz., the removal of all hatred and prejudice, and whatsoever may hinder us from godly union and concord: that, as there is but one body, and one Spirit, and one hope of our calling, one Lord, one faith, one baptism, one God and Father of us all, so we may henceforth be all of one heart, and of one soul, united in one holy bond of truth and peace, of faith and charity.' "I am, &c., CHRISTIAN UNITY AT SYDNEY. The Rev. Mr. Cuthbertson, Congregational minister at Sydney, gave expression to the following sentiments at a meeting of the Congregational Church Missionary Society recently held in that city. The Christian feeling pervading the rev. gentleman's remarks, and his passing allusion to what has occurred in this colony, will, we presume, give the extract an interest with most of our readers.-Adelaide Observer. "The resolution he had to move was one "C. MELBOURNE." with which he most cordially sympathised; it was to the following effect:That this meeting, whilst it recognises with cordial and fraternal sympathy the labours of the missionary agents of other denominations, yet believes that this society has its own mission assigned it by the Great Head of the Church, which demands from us increasing prayer and unwearied exertion.' With regard to the first part of that resolution, he was perfectly sure he could say AUSTRALIAN INTELLIGENCE. for his own part, on behalf of his brethren | minister, and, as a Christian, above all, was in the ministry and for all the members of bound to give them his fullest sympathy. their flocks, that they adopted it unani- And so with his Wesleyan brethren. He mously-that they had no low spirit of prayed Sunday after Sunday that they might rivalry, no petty feelings of jealousy, when prosper more abundantly. So, too, with the they regarded the success of the agencies of Baptists. He wished them all God speed. He other denominations. 'God bless them,' sympathised with them in their efforts to they would say, 'and prosper them more extend the cause of Christ throughout the and more. They would love to stand length and breadth of the land. It would beside them in their glorious efforts, as be an awful thing if the evangelisation of those of old stood around the ascending the masses in this city, and in the sparselyprophet; and, as they saw him go higher populated districts of the colony, were left and higher until he vanished from to the Congregationalists in their present their sight, were not filled with jea-. weakness. Souls were more precious than lousy, but love; and who were calling out, principles, or the present enunciation of 'My father, my father-the horsemen of them; therefore they hailed with joy the Israel and the chariots thereof!' If they saw numbers of true ministers in the land, who ministers of other denominations prospering were, day after day, working-some in obmore abundantly than those of the Congre- scurity, unostentatiously, and without the gational denomination, they would cry, praise of man, and they prayed that their Glory be to God' for the prosperity He labours might be abundantly blessed. They had vouchsafed to them! They were one would not be true Congregationalists-let with them, because they held the same alone being true Christians-if they did eternal truths-because they held Christ as not recognise with cordial and fraternal the Head of the Church; and they were sympathy the labours of missionaries of one with all Evangelical Protestant deno- other denominations. Any root of bitterminations, because they directed the sinner ness, therefore, which might arise was not to the same Saviour, and were trusting for to come from the Congregationalists. their prosperity to the same Eternal Spirit. read in the Sydney Morning Herald of that Then why should they envy? Far be it morning that a petition was going through from them. He believed he spoke the senti- Adelaide, headed by the Governor of ments of Independents when he said that they South Australia, and many of the most inoffered their fraternal sympathy to ministers fluential members of the Episcopal Church and workers of other denominations. When of that colony, asking the Bishop to invite he beheld men whom he believed to be Chris- their (Congregational) Bishop-Brother tians-the ministers of the Episcopal Church, Binney-to preach in one of the Episcopal headed by a bishop whom he believed to be a churches. It was a bright and happy day good man, when he saw other ministers of for them when such things as that were intelligence and piety consecrating them- being done. He wished Sir William Denselves to the great work-was he to belie ison would head a paper (he believed he his own profession, to envy them of doing had liberality enough) to ask Brother Beazgood? No. He wished there were more ley to open the new cathedral on its comof these ministers-more labourers of that pletion. He was sure they would never denomination. He disagreed with some hear a better sermon than he would preach parts of their polity, but on the whole he to them. These were all signs of the times, could kneel before the Throne of Grace and and the events were all brought about by pray as earnestly for their prosperity as for God in the working out of His own eternal the prosperity of his own denomination. plans. The power and the love of Christ And then again, when he saw his brethren were evidenced in the gathering together of of the different sections of the Presbyterian all denominations teaching one great truth body working on zealously, and their la--in giving them, as denominations, a bours being blessed by the Holy Spirit- true unity, though, from independence of even if he was not adding one member to thought, they might be deficient in a seemhis own Church, he, a Congregational ing uniformity." He Evangelical Alliance. THE DUTY OF CHRISTIANS TO BEAR ONE ANOTHER'S BURDENS. BY THE REV. W. CARDALL, M. A., ONE OF THE OFFICIAL SECRETARIES. THE readers of this journal have often their attention directed to the subject of brotherly love. No duty is more strongly insisted upon in the sacred Scripture than that of love to the brethren-children of the same Father and heirs of the same inheritance as ourselves. God exhorts us-commands usto exercise that love, and makes our doing so a test of love to himself. But if there exist this brotherly love, it will surely manifest itself. Love delights in action-in benefiting or pleasing the object beloved. And so love to the brethren will lead us to seek the brethren's good. To do so, among other ways, by rendering obedience to the Divine injunction, "Bear ye one another's burdens, and so fulfil the law of Christ." Let us turn our thoughts for a short time to these words, and ask ourselves, while we do so, whether our professed love is thus practical— whether we love thus in deed as well as in word. "Bear ye one another's burdens." These words remind us of the fact that a burden of some kind all are called to sustain. It may be one peculiar to themselves, or one which they share in common with others but some burden every one, whatever his age or circumstances, has to bear. From this common law the Christian is not exempt. It is true, he has much to alleviate his burdens. He knows where to apply for almighty strength to sustain him under them. But still he is not without them: the general exhortation proves this-" Cast thy burden upon the Lord." We need not stay to specify the burdens which God is pleased to lay upon His children. Though heirs of light, they are here often called to pass through much darkness-they are required to bear the cross before they wear the crown-and through much tribulation to enter the kingdom of heaven. To some of them poverty is a burden-to others, affliction -to others, a famine of the Word of God-and to others, persecution for righteousness' sake. How many an one is not permitted to "sit under his vine and under his fig-tree," none making him afraid. There are some at this moment-aye, even in Protestant countries-enduring the heavy burden of imprisonment for worshipping God according to the dictates of their conscience. What, then, is our duty towards our brethren in such circumstances as those just enumerated? Of that duty we cannot for a moment remain in doubt. Our Father -the Father of them as well as of us-bids us to "look not every man on his own things, but every man also on the things of others." He requires us, when we witness distress, to fly to its relief. His loud and oft-repeated injunction is, "Bear ye one another's burdens, and so fulfil the law of Christ." It is obvious that we contribute to bear the burdens of those who are weighed down with care, or trouble, or adversity, when we show them sympathy. Every one knows and feels what a balm there is for a wounded spirit in the expressions of a sympathising friend. We speak not of mere ceremonious condolence-the formal profession of condolence with the lip-but we mean the real, sincere, deep feeling of the heart. When they who, when we rejoiced, rejoiced with us, now share in our tears and partake of our sorrows, how does such sympathy seem to lighten our load! To go to the house of mourning or the abode of poverty and to drop a word of encouragement, point to the fountain of comfort, and exhibit an interest in the circumstances of the sufferer, as VOL. XIII.-APRIL. L |