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be passed off with a miserable, slanderous insinuation ? Dr. Anderson ought to know, that the missionaries of the two great Societies, so far from colliding with each other, as he would intimate, are laboring side by side, and joining hand to hand, and heart to heart, in the one great work. Let him look at the record of Church Missionary work, for example, in the Diocese of Madras, with its 94 Clergy, of whom 38 are native, and he will find missionary zeal, and self-denial, and results, worthy of Apostolic days,—such as will shame him into silence.

There is another point in Dr. Anderson's attack on the English Mission, which remains to be considered. He says :—"No foreign nation, or ecclesiastical body, or Missionary Society, should exercise authority in those Christianized Islands."* He says, “Hawaiian lawyers, [Puritan ?] if they felt free to speak, would probably declare that a request from their King for an extension of the “ United Church of England and Ireland” to their independent kingdom, lay beyond his legal power.”+ On pp. 375–6, he gives, still more clearly, his advice to carry this matter, if possible, into the sphere of politics and government in the Islands. Judging from the tone of the man, and of his Book,-judging from the violence of the missionaries against the French Roman Catholics, in 1837, when the control of the government of the Islands was virtually in the hands of the Mission,- it is evident enough that Puritanism would, if it could, dethrone the King, and revolutionize the Government, in order to keep Bishops from the Islands. This was the game which the Puritans played in the United States, previous to the Revolutionary War, in order to prevent the English Church from sending Bishops to her Missions in this country. I Puritanism has never hesitated to use political power to gain its ends, when it could. Puritanism and Popery, (and the two extremes meet in more points than one,) both have maintained the right and the duty of using “ the two swords ;" that is, if they can. Both are, in this respect, different forms of Judaism. Both are based, in genius and temper, on the Jewish Economy.

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+ Page 342. # See Am. Qu. Ch. Rev., Vol. IV., p. 548,—"American Episcopate before the Revolution."

Popery copies the Jewish religious ceremonialism, and Puritanism its code of Morals. Both have adopted its political and judicial System ; and have done it openly, again and again. “ Hew Agag in pieces," was the burden of the old Puritan preachers, when they wished to get rid of Charles I. We have the proof of this in more than thirty Sermons, now before us, of the leading Puritan preachers, between the year 1640, and the beheading of the King.

As for “ toleration,” and “freedom of conscience,” we notice that the descendants of these men, in our times, seem very restive, especially on every “Forefathers' Day,” under the consciousness that the world is, after all, very incredulous on that subject; and so they echo and re-echo the old story, as if it were true. Toleration ! Freedom of conscience ! It was such toleration as wolves show to lambs. It was such toleration, as the Puritans showed Archbishop Laud, never resting, till they had slaked their thirst in his blood. It was such toleration, as New England Puritans showed to Churchmen and to Quakers ; the toleration of hanging, and branding, and whipping, and imprisonment. The earlier editions of their “Larger Catechism" declared “the tolerating a False Religion” to be idolatry. Pym, their great oracle, said in Parliament, “it is the duty of the Legislature to establish true Religion, and to punish false." John Cotton said, “it was Toleration that made the world Anti-Christian." President Oaks, of Harvord University, said, in an Election Sermon at Boston, “I look upon Toleration as the first-born of all abominations.” Hutchinson, the Historian, says :-"Toleration was preached against as a sin in rulers, which would bring down the judgment of Heaven upon the land.”

We are not now assailing, much less are we seeking to expose, the fallacy of this modern Judaism. We simply affirm, that Religious Systems which claim to succeed the Jewish Dispensation, in those of its features which were only special and

* See Pius IX.'s Encyclical Letter, of Dec. 8, 1864. Also Lambert's History of New Haven Colony, pp. 28, 49. Trumbull's Colonial Records of Connecticut, pp. 311, 524, 545; Massachusetts-Bay Col. Laws, chs. xlix, 1, li. Jewel's History of the Quakers; Amer Quar. Church Review, Vol. IV. pp. 561-5. IX. pp. 73-6.

temporary ; that they who assume now to be in this sense the specially “elect and chosen,” may be expected to make use of political power, both to propagate their own tenets, and to crush out whatever may present itself in opposition. Puritanism has done this repeatedly; as its history proves. It would do it at the Sandwich Islands, if it could. Happily, such weapons are not within its grasp. Even the intimation of such a purpose is ridiculous. Yet this thirst for temporal power, at Rome, and elsewhere, dies hard.

We are through with Dr. Anderson's Book. For the sake of the English Church, and her Mission at the Hawaiian Islands, in which our own Church has already an immediate interest, (one of our own Clergy, Rev. Mr. Whipple, has just joined its ranks,) we have given to this volume more attention than its intrinsic importance deserves. Disagreeable as the labor of such an exposition has been, we have felt called to the work, and that work is now done.

What the future of the English Mission is to be, what its influence on the Hawaiian nation, as such, cannot be predicted. There are the elements of a most noble character in this people, and the development of a distinct Hawaiian nationality the Church Mission will not lose sight of. A sad spectacle it would be, to behold such a nation fading away, and at last dying out, before the onward march of a Christian (?) civilization! Yet, to this result, the policy of the American Mission unquestionably tends ; by its failure to elevate the social life of the nation, by its neglect to encourage the industrial arts, by its persistent use of the Hawaiian language, which, in its poverty, can never meet the wants of an educated people, and by its neglect of those sanitary measures requisite for the eradicating of that terrible scourge which has poisoned the life-blood of the people, and is fast sweeping the nation itself from the face of the earth. With a population already so greatly reduced, the field opened to the Church is a limited one; still, the natural resources of the Islands are very great ; there are two districts in Hawaii, which, alone, are capable of sustaining a population more than five times greater than is now found on the entire group. Situated almost midway between Panama, Cal

ifornia, China, and Australia, the Islands must soon become a commercial point of commanding importance. The Romish Church, notwithstanding the steadfast opposition of the American Mission, already reports in 1862) 18 European missionaries, 12 “catechist brothers," a convent of 10 nuns, 28 “decent chapels,” 30 “chapels built of straw,” 80 “religious pupils,” a “college” of 40 pupils, 50 “schools,” and a total of 23,500 “ Catholics,” or a membership of more than one-third of the entire number of native inhabitants. The American missionaries have openly threatened “ opposition” to the English Mission, and that promise, at least, they will, we doubt not, make good.

All that love, and zeal, and prudence, and unshrinking fidelity can do, we believe the English Mission will do. It now numbers six Clergymen, one of them, Hoapili, a native of the highest rank of native chiefs ; besides several teachers; and considerable reinforcements are soon to be sent out. The Prayer Book has already been translated into the Hawaiian language, by the late King. It was the last and crowning work of that remarkable man, and the richest legacy which he left to his beloved people. The words which he himself had indited, were said or chanted over his lifeless remains. The present King has identified himself, thoroughly, with the Hawaiian Mission, and given the Bishop assurance of his confidence and support. He declares that he looks upon the “infant national Church as a sacred legacy bequeathed to him by his brother.” All the members of his Cabinet, (with one exception,) the Minister of Foreign Affairs, the Minister of the Interior, the Attorney General, and the Governor of Oahu, and the Governor of Maui, are connected with the English Church. The Bishop is chaplain to the present King, and a member of his Privy Council. The temporary Church or Chapel has already been enlarged, and is still crowded to overflowing. Applications for the establishment of branches of the Mission in the other Islands, are already received. We have before us a schedule of the daily work of the Mission ; and the breadth of its scope, the method and system with which everything has been arranged, show maturity of counsel, and practical wisdom.

As for the Bishop himself, and the policy which he has adopted in working the Mission, we are able to declare, confidently, that he has been misrepresented by the opponents of the Mission. He was not known at home as an ultra or extreme man. In arranging Services for the Hawaiians, he had, as we know, the advice of some of the most moderate men in the English Church. Nor, in providing an Order of Worship for these imaginative children of the tropics, rather than for the cold intellectual tastes of the north, is it believed that he has gone one step beyond the limit which the Church of England allows. As an independent branch of the Church, that Island Church has the power to establish its own rites and ceremonies ; nor, as far as we know or believe, has the Bishop violated a single principle of Catholic order.

That Mission will, we have reason to believe, employ faithfully instrumentalities which, with God's blessing, will not be in vain. The moral strength which the Mission has enlisted at home, will secure it against pecuniary embarrassment. The religious Services will be carefully adapted to the natural tastes and instincts of the people. Religion will be presented, not as an intellectual dogma, addressed to the Reason, but as a System of Faith, and a living, controlling power over the heart and life. God's Covenant of Grace, with its Signs and Seals and Promises, will be treated as realities. Christian Nurture will lay hold of those youthful hearts, before they shall have become polluted by unholy associations and overt acts of sin, and will train them in the ways of purity and habits of virtue. Hospitals and Homes for the outcast will eradicate disease, or blunt the edge of its malignant power. Associated vigilance and charity will stand ready to throw their sheltering care around the weak and the wandering. The gentle ministries of Christian love will keep watch around the couch of the sick and the dying. Christian Schools will educate the minds of the young, and store them with the treasures of learning. The arts of industry and habits of worldly thrift, will be encouraged. The material resources of those rich gems of the ocean will be developed. Is it too much to hope and believe that,

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