Volume 1. Number 2. September 1, 1823, pp. 10-18.

• [Introductory Remarks to "On Teaching Christianity.--No. I"] by Alexander Campbell, p. 10.
• On Teaching Christianity.--No. I. by Philip (Walter Scott), pp. 10-11.
• To the Editor of the Christian Baptist by T. W. (Thomas Campbell), p. 11.
• Essay on the Proper and Primary Intention of the Gospel, and Its Proper and Immediate Effects by T. W. (Thomas Campbell), pp. 11-13.
• Remarks on Missionaries by Alexander Campbell, pp. 13-17.
• Missionaries to Burmah (from Latter Day Luminary), p. 17.
• Note by the Editor [on "Missionaries to Burmah"] by Alexander Campbell, p. 17.
• The Boston Recorder by [Alexander Campbell], pp. 17-18.

      THE following essay, from the pen of a close and constant student of the Bible, is most worthy of the attention and examination of those engaged in teaching the christian religion. It is the first of an intended series of essays on one of the most desirable subjects, viz. to point out a divinely authorized plan of teaching the christian religion. We earnestly entreat our readers to give these essays a fair, full, and strict examination.

EDITOR.      

      OUR exertions for increasing the number of copies of the Scriptures are now multiform and great; societies for effectuating this object are to be found almost every where. Towns, cities, villages, and even the wilderness, are forward in endeavors to make the number of bibles in the world as great as possible; and though it cannot be said that the bible is even now a scarce book, yet the day is anticipated when the number of copies shall be greatly multiplied, and when the blessed volume shall be found in the possession of every family, perhaps of every individual. The object of the present paper, however, is not to enlarge either on the benevolence or the extent of the present or probable success of those societies formed for multiplying copies of the bible; but only to lend assistance to those societies or churches formed for understanding it, to present christians with an authorized plan of studying the scriptures, and to furnish the Christian teacher with a certain method by which he ought to proceed in making known the great salvation to his hearers.

      Were a vision vouchsafed us for the single purpose of revealing one uniform and universal plan of teaching the Christian religion, would not every christian admire the goodness of God in determining a matter on which scarce two, calling themselves Christian teachers, now agree! Would not every teacher feel himself bound in duty to abandon his own plan, and to adopt the plan of God--to study it, to teach by it, and, in short, to maintain its superiority and authority against all other schemes, how plausible soever in their configuration, how apparently suitable soever in their application? The writer has not been favored with any vision on this matter; moreover, as he deems it unnecessary, he of course does not expect any. And surely if his plan be authorized by the example of God himself--by the Lord Jesus Christ--by the Holy Spirit, in his method of presenting the truth to all men in the scriptures; if the apostles taught the truth on this plan, and if missionaries in teaching idolaters feel themselves forced to the adoption of it; then there is no need of angel or vision. The path of duty is before us, and we ought to pursue it. What shall we say of the present babel-like confusion among those calling themselves teachers of Christianity?

      The champions of each sect forming schemes for themselves of teaching as chance, or whim, of interest directs, and all employing themselves in confirming certain factional dogmas--in making merchandize of the people, or in propagating damnable heresies. Timothy had known the holy scriptures from a child, and the apostle assured him that they alone were able to make him wise unto salvation; that they were profitable for doctrine, for reproof, for correction, and instruction in righteousness; conjuring him at the same time, as he hoped to account for his conduct before God and the Lord Jesus Christ, to be instant in season and out of season, in teaching the word of God; asserting for it as a reason that the time was approaching when the professors of the religion, having itching ears, would, after their own lusts, (the love of novelty and of eloquence,) become disgusted with the scriptures, and make for themselves teachers, who would turn away people's ears from the truth and entertain them with fables.

      Passing by, for the present, the various stupid schemes, all different and all wrong, pursued by Roman Catholics, Socinians, Arians, Covenanters, Seceders, Presbyterians, High-Churchmen, Baptists, Independents, and so forth, let us attend to the plan of teaching the truth pursued by God--by the Lord Jesus Christ--by the Holy Spirit, in presenting it to all men in the scriptures, and by the apostles and all who first preached it--a plan founded in the very nature of the saving truth itself, and into which ignorant missionaries feel themselves driven when every human scheme has failed. But what is the truth? Times out of number we are told in scripture that the grand saving truth is, that "Jesus is the Christ." This is the bond of union among Christians--the essence--the spirit of all revelation. All the scriptures testify and confirm this simple truth, that "he that believeth that Jesus is the Christ, is begotten by God." John v. 2. For he who believeth it, sets to his seal that God [10] is true. Such a one, John says, loveth God and Christ and the brethren, keepeth his commands, and is purified from all his sins, and overcometh the world, and shall be saved. Christ declared when departing into heaven, that he that believeth not shall be damned. The grand truth, then, being that "Jesus is the Christ" let us attend to those scriptures which are written for the express purpose of establishing this proposition; these are the writings of the four evangelists, which at once show us in what manner God would have us to learn this truth; in what manner the Lord Jesus taught it; how the Holy Spirit has been pleased to present it to mankind; how the apostles wrote of it, and of course taught it to the world. This is the beginning of the plan authorized of heaven; and every teacher of the christian religion should commence by unfolding to his hearers the matter of the four evangelists. "These things, says John, are written that ye might believe that Jesus is the Christ; and that believing, ye might have life through his name." Now, what definition soever the holy scripture has given of one evangelist, that is the definition of them all; for each of them contain a history of that marvellous evidence by which Jesus proved that he was the Christ; by which his pretensions to the Messiahship were so amply confirmed among the Jews.

      The perfection of christian intelligence is a knowledge of the holy scriptures, and no christian is intelligent but as he knows the scriptures. The desideratum, then, is a plan for teaching them to the people. By commencing with the four evangelists and abiding by them until they are relished and understood, we learn, chief of all things, that Jesus is the Christ; and while the number, magnitude, variety, sublimity and benignity of his miracles delight, astonish and instruct us, they, at the same time, carry irresistible conviction to the heart, purge it, elevate it, and fix our faith in the mighty power of God. By and by, as we become familiarized to the miraculous evidence, we become reconciled, and even strongly attached to it; losing all suspicion of its reality, and of course of the reality of our holy religion; because we come to perceive that these things were not done in a corner, but in public, and under the inspection of men who were both able and forward to decide upon their truth and certainty; men who, in point of intellect, reason, and character, might have vied with the choicest of our modern sceptics; men, in short, whose abilities to detect were equalled only by their readiness to pervert. In the writings of the evangelists we behold that power which created man and all things, exerting itself with all possible unaffected pomp and majesty, tempering, uniting, and clothing itself with all goodness and philanthropy; and so entirely at the will of the Holy One, that it accompanies those who accompany him. It sparkles, it flashes, it shines, it heals, it renovates, it creates, it controls, it rests, it leaps, it flies, it kindly raises up the bowed down, or hushes into silence the swelling and reluctant storm; it flies forth with the breath of his mouth; it operates at the tuft of his mantle, at the tip of his finger, or at the distance of a hundred leagues; now it is in the air with a voice like thunder; it shakes open the nodding tombs, or it rends the crashing mountains around Jerusalem; always marvellous, it is always harmless, and mostly benevolent. True, there is nothing conciliating or winning in power abstractly considered; apart from goodness, we always choose to inspect it at a distance; but if joined with malevolence, we fly from it with horror and affright. Power is formidable and even terrifying in the tiger, because in him it is a mere instrument of cruelty; but the same power becomes amiable in the horse, because all the thunder of his neck, all the glory of his nostrils, the strength of his limbs, and the fierceness of his attitude, are continually held in check by that beautiful docility which so eminently characterizes this noble animal, and by which his very will is identified with that of his rider. In the evangelists we behold the everlasting, the unexpended power itself, revealed in the form of a servant, and with more than a servant's humility, the strength of the Lion of the tribe of Judah, and harmlessness of the Lamb, dwelling together in the same one.

      In short, we see that the Lord our Saviour is unweariedly and everlastingly employed in supplying, comforting, and saving the unfortunate creatures whom he had originally made upright.

PHILIP.      

      Sir--FROM the nature and design of this work, as stated in your proposals to the public, and from the character of those who may be supposed desirous to patronize it, as a work not devoted to the interests of any party, but merely and exclusively to the evolution and exhibition of christianity in its primitive simplicity and native excellence; it is presumed that an essay on the proper and primary intention of the gospel, with its proper and immediate effects in those that received it, would be a suitable introduction to such a work, as it would not only furnish an interesting and radical criterion, whereby to judge between the present and primitive state of christianity; but also would serve to show the grievous and incalculable privation of blissful and efficacious privileges, occasioned by a long and almost universal departure from the original apostolic exhibition of it; and thus tend to excite a general and just concern in the public mind, to repair the incalculable loss, by strictly adverting to the pure original gospel as exhibited by the apostles, and thus to contend earnestly for the faith as it was once delivered to the saints. If you, sir, think with the writer, that such a subject would be a suitable commencement; and that the following will, in some good measure, answer that purpose, you will please accept it as a token of sincere desire for the utility and success of your undertaking, and as a pledge on the part of the writer, of his hearty determination to contribute any assistance in his power, to the accomplishment of so worthy an object.

      THAT the reconciliation of a guilty world, in order to complete and ultimate salvation, was the proper and primary, intention of the gospel, is evident from the uniform tenor of the gospel testimony, as recorded in the New Testament. The gospel itself is called the word of reconciliation, 2 Cor. v. 19. The work of preaching it, as at first enjoined upon the apostles, and afterwards executed by them, is styled the ministry of reconciliation, 2 Cor. v. 18, 19. Their manner of proceeding in it was to this effect: "As though God did beseech you by us, we pray you in Christ's stead, be ye (sinners) reconciled to God," 2 Cor. v. 20, 21. The instruction under which they proceeded to the execution of their office, was, "that repentance and remission of sin should be preached, in the name of Christ [11] to all nations, Luke xxiv. 47. Their commencement at Jerusalem, in addressing the multitude, that appeared convinced of the truth of their testimony concerning Jesus, was, "Repent and be baptized every one of you in the name of Jesus Christ," Acts ii. 38. The immediate effect of their preaching, in all that were suitably affected by it, was reconciliation, Rom. v. 10. when we were enemies, we were reconciled to God by the death of his Son; and Col. i. 19-21, "For it pleased the Father by him to reconcile all things unto himself; and you that were some time alienated, and enemies in your mind by wicked works, yet now hath he reconciled," in the body of his flesh through death, 2 Cor. v. 18, "God was in Christ reconciling the world unto himself, not imputing their trespasses unto them. Therefore, if any man be in Christ, he is a new creature; old things are passed away; behold all things are become new;" and "all things are of God, who hath reconciled us to himself by Jesus Christ," v. 17, 18. From these, and a multitude of passages that might be adduced, it is evident that the proper and immediate intention of God in the publication of the gospel to the nations, whether Jews or Gentiles, was reconciliation to himself by Jesus Christ; and also, that the proper and immediate effect of this publication on all on whom it had its proper effect, that is, on all that understood and believed it, was reconciliation to God; and that in order to their complete and final salvation, according to Rom. v. 10. "For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life."

      Moreover, from the above cited scriptures, and many others, it is equally evident that the immediate and reconciling effect of the gospel, in all that were reconciled by it, was the belief of a full and free pardon of all their sins through Christ, and for his sake, on account of the propitiatory sacrifice which he voluntarily made of himself upon the cross; which is therefore called the atonement or reconciliation. Indeed, when we contemplate the state of the world in the light of divine revelation, we find that all, both Jews and Gentiles, had sinned and come short of the glory of God; that the whole world was become guilty before him; there was none righteous--no, not one; none that practiced good and sinned not. And that, except a very few spiritual characters amongst the Jews, whose minds were supported by the hopes of a promised Messiah, all mankind were alienated from the life of God, through the blindness of ignorance; and were become enemies in their minds by wicked works. Such, then, being the actual state of mankind, considered as the object of divine benevolence, we see the indispensable necessity of the means which infinite wisdom and goodness devised to effect a change for the better among such guilty creatures; namely, the proclamation of a general and everlasting amnesty, a full and free pardon of all offences, to all, without respect of persons; and this upon such terms as brought it equally near to, equally within the reach of all; which was effectually done by the preaching of the gospel; see Acts xiii. 16-19, and x. 34-43, and ii. 14-35, with many other scriptures. In the passages above referred to, we have a sufficient and satisfactory specimen of the truly primitive and apostolic gospel, as preached both to Jews and Gentiles, by the two great Apostles, Peter and Paul; in each of which we have most explicitly, the same gracious proclamation of pardon to every one that received their testimony concerning Jesus. Repent, said Peter to the convinced and convicted Jews, (Acts ii. 38,) and be baptized every one of you in the name of Jesus Christ, for the remission of sins. And again, Acts x. 43, to him give all the prophets witness that through his name, whosoever believeth in him shall receive remission of sins. To the same effect, Paul, in his sermon at Antioch, in the audience both of Jews and Gentiles, Acts xiii. 38, 39. Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins, and by him, all that believe are justified from all things. God, by the gospel, thus avowing his love to mankind, in giving his only begotten Son for the life of the world; and through him, and for his sake, a full and free remission of all sins; and all this in a perfect consistency with his infinite abhorrence of sin, in the greatest possible demonstration of his displeasure against it, in the death of his Son, (which he has laid as the only and adequate foundation for the exercise of sin-pardoning mercy;) has at once secured the glory of his character, and afforded effectual relief and consolation to the perishing guilty, by a full and free pardon of sin. "And you being dead in your sins, and in the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses," Col. ii. 13. Such being the gospel testimony concerning the love of God, the atonement of Christ, an the import of baptism for the remission of sins; all, therefore, that believed it, and were baptized for the remission of their sins, were as fully persuaded of their pardon and acceptance with God, through the atonement of Christ, and for his sake, as they were of any other article of the gospel testimony. It was this; indeed, that gave virtue and value to every other item of that testimony, in the estimation of the convinced sinner; as it was this alone that could free his guilty burthened conscience from the guilt of sin, and afford him any just ground of confidence towards God. Without this justification, which he received by faith in the divine testimony, could he have had peace with God through the Lord Jesus Christ, or have rejoiced in hope of his glory, as the apostle testifies concerning the justified by faith? Rom. v. 1, 2. Surely no; or how could he have been reconciled to God by the death of his Son, had he not believed, according to the testimony, that he had redemption through his blood, even the forgiveness of sins, according to the riches of the divine grace, thus most graciously manifested? Or why could he have received baptism, the import of which to the believer was the remission of his sins, had he not believed the divine attestation to him in that ordinance, concerning the pardoning of his sins upon his believing and being baptized! Every one, then, from the very commencement of christianity, who felt convinced of the truth of the gospel testimony, and was baptized, was as fully persuaded of the remission of his sins, as he was of the truth of the testimony itself. Indeed, how could it be otherwise, seeing the testimony held forth this as the primary and immediate privilege of every one that believed it? "For to him gave all the prophets witness, that through his name, whosoever believeth in him, shall receive remission of sins." Likewise Ananias to Saul of Tarsus, after he was convinced of the truth concerning Jesus of Nazareth, saying, "Why tarriest thou; arise, and be baptized, and wash away thy sins," &c. &c. But the fulness of evidence with which the scriptures attest this blissful truth, will abundantly appear to all that [12] search them for obtaining a full discovery of it. In the mean time, from what has been produced we may see with what great propriety the pure and primitive preaching of the gospel was called the ministry of reconciliation, and how admirably adapted it was to that gracious purpose. Indeed, how could it possibly fail of producing that blissful and happy effect in everyone that believed it? Was it not a divinely attested declaration of the love of God to a guilty, perishing world, to such a degree as to give his only begotten Son to become a sacrifice and ransom for the sins of men; and that through him, whosoever believeth in him, has remission of sins; is justified from all things; shall not come unto condemnation, but shall have everlasting life; and all this immediately upon his believing, figuratively, that is typically, declared and confirmed to him by his baptism, a solemn rite of divine appointment for this very purpose, as the apostles have explained it. See Rom. 6th chapter, &c. &c. Hence, also, we may see a just and adequate reason of the great joy, consolation and happiness that universally accompanied the primitive preaching and belief of the gospel amongst all sorts of people; as also, of the very singular and eminent fruits of universal benevolence, of zeal, of brotherly kindness, of liberality, of fortitude, of patience, of resignation, of mutual forbearance and forgiveness; in a word, of universal self-denying obedience in conformity to Christ; contentedly, nay, even joyfully, suffering the loss of all things for his sake; so that the apostle John could boldly and confidently challenge the world, saying, "Who is he that overcometh the world, but he that believeth that Jesus Christ is the Son of God?"

      Such was the virtue of the primitive faith; and such faith the just and genuine effect of the apostolic gospel; for it could produce no other correspondent faith, if it produced any at all. In fine, from the premises before us, that is, from the whole apostolic exhibition of the gospel, and its recorded effects upon all who professed to believe it, many of whom, it is certain, did not truly understand the gospel, and therefore could not truly believe it; nevertheless, from the whole of the premises, it is evident that the professing world is far gone, yea, very far indeed, from original ground; for such was the import of the gospel testimony, as we have seen, that all who professed to believe it, whether they were intelligent persons or not, understood at least so much by it, that it gave assurance of pardon and acceptance with God to every one that received it; that is, to every baptized believer; consequently, every one that was baptized, making the same profession, he both thought himself, and was esteemed by his professing brethren, a justified and accepted person. Hence we do not find a single instance, on the sacred record, of a doubting or disconsolate christian; nor a single hint dropped for the direction or encouragement of such; but, on the contrary, much said to detect and level presumptuous confidence. How different this from the present state of the professing world, the discreet and judicious reader need not be informed. Now, surely, if similar causes uniformly produce similar effects, the same preaching would as uniformly produce the same faith that it did in the beginning in all them that believed it; and even to all them that thought they believed it; namely, of the person's justification and acceptance with God; and, of course, the same faith would produce the same peace and joy in the believer, and in him that thought himself to be such, as it did in the days, and under the preaching, of the apostles and of their faithful coadjutors.

      FOR two centuries the "christian nations," emperors, kings, princes, priests and laity, were uniting their efforts to rescue the "holy land," in which the Saviour lived and died, from the hands of the infidels. A superstitious veneration for the city of Bethlehem, the place of the nativity; for the villages of Judea, the theatre of the miracles; and for Jerusalem, the place of the crucifixion, and the sepulchre of the Messiah, was the cause of innumerable pilgrimages to Palestine. These pilgrimages were, many years, performed with safety. But, in the year 1065, this land fell into the hands of the Turks, and pilgrimages to it became extremely dangerous. The merit and indispensable necessity of these pilgrimages increased, in popular estimation, with the dangers attendant on them. The hard usage of the pilgrims, from the tyranny of the Turks, filled all Europe with complaints. In a council of four thousand ecclesiastics and thirty thousand seculars, it was determined to be meritorious in the sight of God, to be a great and pious design, and to be "the will of God," that all christians should engage in one grand system of hostilities against the Turks; that great and powerful expeditions should be fitted out against the infidels who possessed the "holy land;" that the soldiers should all wear a cross on their right shoulders, and, with swords in their hands, open the way into the holy city. These expeditions were called croisades, from the circumstance of the soldiers wearing the cross. All Europe was engaged in this project. Buck tells us in his compend of history, that "all ranks of men, now deeming the croisades the only road to heaven, were impatient to open the way, with their swords, to the holy city. Nobles, artisans, peasants, even priests enrolled their names, and to decline this service, was branded with the reproach of impiety and cowardice. The nobles were moved by the romantic spirit of, the age to hope for opulent establishments in the East, the chief seat of arts and commerce at that time. In pursuit of these chimerical projects, they sold at low prices, their ancient castles and inheritances, which had now lost all value in their eyes. The infirm and aged contributed to the expedition by presents and money, and many of them attended it in person, being determined, if possible, to breathe their last in sight of that city where their Saviour died for them. Even women, concealing their sex under the disguise of armour, attended the camp." The first croisade consisted of three hundred thousand undisciplined and about seven hundred thousand disciplined men. No less than eight croisades were undertaken in something less than two hundred years. Upwards of two millions were destroyed in these croisades--and yet the Holy Land is still retained by the infidels. "If," says the same Charles Buck, "the absurdity and wickedness of this conduct can be exceeded by any thing, it must be by what follows. In 1204 the frenzy of croisading seized the children, who are ever ready to imitate what they see their parents engaged in; their childish folly was encouraged by the monks and schoolmasters, and thousands of those innocents were conducted from the houses of their parents, on the superstitious interpretation of these words: "Out of the mouths of babes and sucklings hast thou [13] perfected praise." Their base conductors sold a part of them to the Turks, and the rest perished miserably."

      We are all prepared to call those croisades chimerical and wicked projects, and to compliment ourselves as elevated above such wild enthusiasm and debasing superstition; yet, perhaps some of the great and popular undertakings of our era may be pronounced by posterity as absurd and superstitious, as enthusiastic and unscriptural as those we so cheerfully censure. The collecting of money by the hands of a constable, to pay a "divine" for teaching us righteousness, mercy, and the love of God; the incorporating of a Christian society by the act of a legislative body, often composed of men of no religion, of sceptics in the Christian revelation, and of men of different religious sects; the asking and receiving money from those who have not received the gospel as the gospel of their salvation, to send the word to the heathen which they themselves have not obeyed; the selling of pews for hundreds of dollars to defray the expenses of building a house of worship, decorated like a theatre, to gratify the pride of life; the taxing of those pews to collect a revenue to support the reverend incumbent, who weekly from the rostrum sells his prayers and his sermons; the consecrating of grave-yards; the laying the foundation stones of cathedrals and meeting-houses with masonic and clerical honors; the making of holy water, or the consecrating a few drops from a common to a special use; and many other pranks of protestant priests, will, no doubt, be viewed by those that come after us as superstitious, as enthusiastic, as anti-Christian as the croisades; though, perhaps, inferior in magnitude and not so palpably wicked.

      For three hundred years great exertions have been made to convert the whole world to the Christian religion. Much zeal has been exhibited, many privations have been endured, and great dangers have been braved by missionaries to heathen lands. In this laudable object the most ignorant and most superstitious sect in Christendom has been the most active, and, if we can credit its reports by far the most successful. The Portuguese and Spaniards of the holy see of Rome, in the sixteenth century, spread (what they call) the gospel, through large districts in Asia, Africa, and America. Different orders of monks, particularly, the Dominicans, Franciscans, and, above all, the Jesuits, displayed astonishing zeal, and spent immense sums in reclaiming African, Asian, and American Pagans. The great missionary Xavier spread the Romish gospel through the Portuguese settlements in the East Indies, through most of the India continent, and of Ceylon. In 1549, he sailed to Japan and founded a church there, which soon amounted to six hundred thousand Roman Christians. Others penetrated into China, and founded churches that continued one hundred and seventy years. In 1580, other Catholic missionaries penetrated into Chili and Peru, and converted the natives. Others labored with ardent zeal and unwearied industry among the Greeks, Nestorians, Abyssinians and Egyptian Copts. In 1622, the pope established a congregation of cardinals, de propaganda fide, and endowed it with ample revenues for propagating the faith. In 1627, Urban, the pope, added a college, in which the languages of pagans were taught. France copied the example of Rome and formed establishments as for the same purposes. Amongst all the religious orders there was "a holy ambition" which should do most. "The Jesuits claimed the first rank as due to their zeal, learning, and devotedness to the holy see. The Dominicans, Franciscans, and others, disputed the palm with them. The new world and the Asiatic regions were the chief field of their labors. They penetrated into the uncultivated recesses of America. They visited the untried regions of Siam, Tonkin, and Cochin China. They entered the vast empire of China itself, and numbered millions among their converts. They dared to confront the dangers of the tyrannical government of Japan. In India they assumed the garb and austerities of the Brahmins, and boasted, on the coast of Malabar, of a thousand converts baptized in one year by a single missionary. Their sufferings were, however, very great; and in China and Japan they were exposed to the most dreadful persecutions, and many thousands were cut off, with, at last a final expulsion from the empires."--Buck's Theological Dictionary, vol. 1, p. 147.

      We all, who call ourselves protestants, hesitate not to say, that those missionaries, notwithstanding their zeal, their privations, and their sufferings in the missionary cause, left the heathen no better than they found them; nay, in some instances, they left them much worse; and, that there is as much need for their conversion from the religion of those missionaries, as there was from the religion of idols. It may be worthy of the serious consideration of many of the zealous advocates of the various sectarian missions in our day, whether, in a few years, the same things may not be said of their favorite projects which they themselves affirm of the Catholic missions and missionaries. They should also remember that it was once as unpopular and as impious to speak against the missionary undertakings of the "mother church," as it can possibly be now to even call in question the schemes of any of her daughters. It might not be amiss also to consider, that a Dominican or a Jesuit did appeal to the privations and sufferings of their missionaries as a proof of their sincerity and piety, and to their great success, as a proof that the Lord of Hosts was with them. These reflections suggest the necessity of great caution in forming opinions on the measures of the religionists of our time. We pass over the Moravian, the Episcopalian, the Presbyterian, the Methodist, and the Baptist missionaries of this age, and proceed to suggest, in the most respectful manner, to the religious community, a few thoughts on what appears to us the capital mistake of all the missionary schemes of our time.

      IN order that this may appear as plain as possible, we shall take a brief view of the two grand missions instituted by God. The first was that of Moses and Joshua. Moses was the great apostle from God to the Israelites in Egypt. Before he became God's missionary, from his own benevolence, to his brethren the Jews, and from a sense of the tyranny of the Egyptians, he became a revenger of the wrongs of his people, In this period of his history he very much resembled one of our best missionaries: he was a benevolent zealous, and bold man; felt himself called to a good work; but not being commissioned by God, his efforts were unavailing, and he was obliged to fly his country for his ill-timed zeal. After forty years, the Lord appeared to him and commissioned him as his missionary to Egypt. Moses, from his own experience on a former occasion, discovered that [14] something more was necessary to his success than good professions and good speeches; he, therefore, answered and said, "But, behold, they will not believe me, nor hearken to my voice; for they will say, the Lord hath not appeared unto thee." The Lord immediately authorized and empowered him to work miracles. He now goes forth, in conjunction with his brother Aaron, clothed with proper authority, confirming his testimony with signs and wonders, and effects the deliverance of the Israelites from ignorance and bondage. (See an account of this mission, Exodus, 3d and 4th chapters.) The success of his mission Stephen compendiously relates in these words, Acts vii. 35, 36. "This Moses whom they refused, saying, who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel that appeared unto him in the bush. He brought them out, after that he had shewn wonders and signs in the land of Egypt, and in the Red Sea, and in the wilderness forty years."

      Joshua becomes, after the death of Moses, the second missionary in this mission, and is thus authorized, Joshua, i. 5. "There shall not any man be able to stand before thee all the days of thy life: as I was with Moses so I will be with thee; I will not fail thee nor forsake thee." 9. "Have not I commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed; for the Lord thy God is with thee whithersoever thou goest." Signs and wonders accompanied the ministry of Joshua until he placed the tribes of Israel in their own land and divided it to them by lot. In this manner the first grand mission commenced, progressed, and terminated. Without pausing on the mission of John the Baptist, to introduce the Christian era, which was also authenticated by signs and wonders attendant on his conception and birth, and which were noised abroad throughout all Judea, whereby his testimony was confirmed to the people; we proceed to the second in order of time, but in fact the first grand mission to which all others were subservient--we mean the Father's sending his own Son into the world as his great apostle or missionary, and the Son's sending his missionaries to perfect this grand mission. We need scarcely stop here to show that signs and wonders accompanied his preaching, as every Christian, on the evidence of those signs and wonders, receives him as God's Messiah, the Saviour of the world. But how did he send forth his missionaries? He tells them, "As the Father sent me, so also I send you." Matthew informs us, chap. x., that "Jesus called unto him his twelve disciples, and gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and disease." These he commanded to go to the lost sheep of the house of Israel, and to preach the approaching reign of heaven, and to confirm it by miracles--"Heal the sick, cleanse the lepers, raise the dead, cast out demons: freely you have received, freely give."

      The seventy disciples, who were sent out by the Messiah to go before his face, and to announce the approaching reign, were sent, in the same manner, empowered to confirm their testimony by signs and wonders. See Luke x. The apostles, in the last commission, were sent to all the world; but were prohibited, in the accompanying instructions, from commencing their operations until they should be endued with a power from on high. Thus all the missionaries, sent from heaven, were authorized and empowered to confirm their doctrine with signs and wonders sufficient to awe opposition, to subdue the deepest rooted prejudices, and to satisfy the most inquisitive of the origin of their doctrine.

      After Pentecost their powers were enlarged and new signs added. So sensible are they of the vast importance of those miracles, that their prayers ran in the following style, Acts iv. 29. "Lord, behold their threatenings; and grant unto thy servants, that, with all boldness, they may speak thy word, by stretching forth thy hand to heal, and that signs and wonders maybe done by the name of thy holy son Jesus." Those spiritual gifts continued until the gospel was preached to all the world, Jews and Gentiles, and until churches were planted in all nations. Then they ceased. Why? Doubtless, because, in the eyes of Omniscience, they were no longer necessary. The missionary work was done. The gospel had been preached to all nations before the end of the apostolic age. The bible, then, gives us no idea of a missionary without the power of working miracles. Miracles and missionaries are inseparably connected in the New Testament. Nor can it be considered an objection to this fact, should it appear that some persons in the train of the true missionaries wrought no miracles, seeing those that led the van performed every thing of this kind that was necessary. Just as if a missionary were sent to India, with powers equal to those of Paul, with a score of attendants and fellow-laborers, his spiritual gifts or miraculous powers accredit the mission as of divine origin, and are as convincing to the witnesses as though they all wrought miracles. From these plain and obvious facts and considerations, it is evident that it is a capital mistake to suppose that missionaries in heathen lands, without the power of working miracles, can succeed in establishing the Christian religion. If it was necessary for the first missionaries to possess them, it is as necessary for those of our time who go to pagan lands, to possess them. Every argument that can be adduced to show that those signs and wonders, exhibited in Judea, were necessary to the success of that mission, can be turned to show that such signs and wonders are necessary at this day in China, Japan, or Burmah, to the success of a missionary.

      The success of all modern missionaries is in accordance with these facts. They have, in some instances, succeeded in persuading some individuals to put on sectarian profession of Christianity. As the different philosophers, in ancient nations succeeded in obtaining a few disciples to their respective systems, each new one making some inroads upon his predecessors; so have the modern missionaries succeeded in making a few proselytes to their systems, from amongst the disciples of the different pagan systems of theology. But that any thing can be produced, of a credible character, resembling the success of the divine missionaries, narrated in the New Testament, is impossible; or, that a church, resembling that at Jerusalem, Samaria, Cesarea, Antioch, or Rome, has been founded in any pagan land, by the efforts of our missionaries, we believe incapable of proof. Is, then, the attempt to convert the heathen by means of modern missionaries, an unauthorized and a hopeless one? It seems to be unauthorized, and, if so, then it is a hopeless one.

      The New Testament is the only source of information on this topic. It teaches us that [15] the association, called the church of Jesus Christ is, in propria forma, the only institution of God left on earth to illuminate and reform the world. That is, to speak in the most definitive and intelligible manner, a society of men and women, having in their hands the oracles of God; believing in their hearts the gospel of Jesus Christ; confessing the truth of Christ with their lips; exhibiting to their lives the morality of the gospel, and walking in all the commandments and ordinances of the Lord, blamelessly, in the sight of all men. When spiritual men, i. e. men having spiritual gifts, or, as now termed; miraculous gifts, were withdrawn, this institution was left on earth, as the grand scheme of Heaven, to enlighten and reform the world. An organized society of this kind, modelled after the plan taught to the New Testament, is the consummation of the manifold wisdom of God to exhibit to the world the civilizing, the moralizing, the saving light, which renovates the human heart, which elevates human character, and which prostrates in the dust all the boasted expedients of ancient and modern times. The church of the living God is therefore styled the pillar and ground of the truth; or, as Macknight more correctly renders it, the pillar and support of the truth.

      The christian religion is a social religion, and cannot be exhibited to the full conviction of the world, only when it appears in this social character. An individual or two, in a pagan land, may talk about the christian religion, and may exhibit its morality as far as respects mankind in general; but it is impossible to give a clear, a satisfactory, a convincing exhibition of it, in any other way than by exhibiting a church, not on paper, but in actual existence and operation, as divinely appointed. The ambassadors of Christ, or his missionaries to the world, were commissioned to go to all nations in quest of materials to build this pillar of truth, this house of the living God; and then to place and cement these materials in such a way as to bear the inscription of the blessed gospel, and to exhibit it in such conspicuous and legible characters, as to be known and read by all men. This work the apostles accomplished in having made of twain one new man, i. e. of Jew and Gentile one new institution, or associated body, the church; and having placed this in all nations, in the most conspicuous and elevated situations; in the most populous countries, the most commercial states, and in the most renowned cities, they were taken to heaven, and left the church, by its doctrine and example, to christianize the world. All that has been necessary ever since was to hold fast the apostles, doctrine and commandments. If this had been faithfully done, there would have been no need, at this moment, to talk of converting the heathen. But it has happened, by the woeful departure of ambitious and ignorant men, from the ancient simplicity of the new religion, that the same awful crime is justly preferred against the people called Christians, that was, by an apostle, charged upon the Jews, viz. "The christian name has been, through your crimes, blasphemed among the heathen." Yes, indeed, so blasphemed, so disgraced, so vilified, that amongst those pagans that have heard of it, the term christian denotes every thing that is hateful and impious. If the channel of, the vast Atlantic were filled with tears of the deepest contrition, they would not suffice to wash the "christian nations" from the odium and turpitude of crime with which they have debased themselves, so as to appear worthy of the approbation of the pagans that know them best. Nothing can be done worthy of admiration by the christians of this age, with any reference to the conversion of the pagan nations, until the christians separate themselves from all the worldly combinations in which they are swallowed up, until they come out from amongst them that have a form of godliness, but deny the power of it; until they cast out all the selfish, money-lovers, boasters, proud, blasphemers, drunkards, covenant-breakers, disobedient to parents, ungrateful, without natural affection, slanderers, incontinent, fierce, betrayers, headstrong, puffed up, and lovers of pleasures more than lovers of God; until they form themselves into societies independent of hireling priests and ecclesiastical courts modelled after the forum, the parliament, or national conventions; until they cast to the moles and to the bats the Platonic speculations, the Pythagorean dreams and Jewish fables they have written in their creeds; until they return to the ancient model delineated in the New Testament; and until they keep the ordinances as delivered to them by the apostles. Then suppose a christian church were to be placed on the confines of a heathen land, as some of them must inevitably be, the darkness of paganism will serve, as a shade in a picture, to exhibit the lustre of christianity. Then the heathen around them will see their humility; their heavenly-mindedness, their hatred of garments spotted with the flesh, their purity, their chastity, their temperance, their sobriety, their brotherly love; they will observe the order of their worship, and will fall down in their assemblies, as Paul affirms, and declare that God is in them of a truth. Then will be verified anew the words of the Saviour--"If ye love one another, all men will know that you are the disciples of the Saviour of the world." They will say to one another, and proclaim to their countrymen on every occasion, "These christians are peaceful, benevolent, humane, forgetful, and forgiving of injuries; they hate war, oppression, theft, falsehood, detraction; they are always talking of the hope of a glorious resurrection from the dead, and are looking for the coming of him whom they call their Lord. In their assemblies there is order, peace, love, and harmony. Their chief guide is not distinguished by his dress, as our priests, nor does he, like them, live upon the sweat and sacrifices of the people. He works with his own hands as those who meet with him in their assembly. They repay the curses of wicked pagans with blessings, and their benevolence is not confined to themselves. They are as benevolent to all our people as to themselves--come, see if their religion is not better than ours--better than all others." When the christian church assumes such a character, there will be no need of missionaries. She will shine forth in the doctrine and in the practice of her members, as the sun in the firmament, and the brightness of her radiance will cheer the region and shadow of death.

      If, in the present day, and amongst all those who talk so much of a missionary spirit, there could be found such a society, though it were composed of but twenty, willing to emigrate to some heathen land, where they would support themselves like the natives, wear the same garb, adopt the country as their own, and profess nothing like a missionary project; should such a society sit down and hold forth in word and deed the saving truth, not deriding the gods nor the religion of the natives, but allowing their [16] own works and example to speak for their religion, and practicing as above hinted; we are persuaded that, in process of time a more solid foundation for the conversion of the natives would be laid, and more actual success resulting, than from all the missionaries employed for twenty-five years. Such a course would have some warrant from scripture; but the present has proved itself to be all human.

      We do not intend to dwell much on this topic. We have thought the above remarks were due to the great interest manifested by many in those enterprizes. We know many of the well disposed are engaged in these projects; nay, it is not long since we ourselves were enthusiastic in the missionary spirit. Let the reader remember our motto--let him "prove all things, and hold fast that which is good."

EDITOR.      

      ON Wednesday, the 11th of June, at Utica, New York, the Rev. Jonathan Wade and his consort were set apart as missionaries to the Burman empire, by a committee of the board of managers of the Baptist General Convention. An interesting sermon was delivered on the occasion by the Rev. Nathaniel Kendrick, from 2 Tim. ii. 10. "Therefore I endure all things for the elect's sake, that they also may obtain the salvation which is in Christ Jesus with eternal glory." Rev. Alfred Bennett led in offering up the consecrating prayer. Rev. Daniel Hascall gave Mr. Wade an appropriate charge, and the Rev. Joel W. Clark gave him the right hand of fellowship, "that he should go to the heathen;" Rev. John Peck addressed Mrs. Wade, and Rev. Elon Galusha gave her the right hand of fellowship. Rev. Elijah F. Willey offered the concluding prayer. The services were performed in Rev. Mr. Atkin's meeting-house. The day was fine, and the assemblage was very large, and proved, by their fixed and silent attention to the services, how much they felt for the world that lieth in wickedness; and by a collection of $86. 23 taken on the spot, they showed a willingness to share in the pleasure and expense of spreading the gospel in all the earth.

      Mr. Wade is a young man, and a native of the state of New York. He received his classical and theological education in the theological seminary at Hamilton. He appeared before the committee a man of good sense, of ardent piety, and understandingly led by the spirit of God to the work in which he has now engaged. Mrs. Wade is from a respectable family in Hamilton, Madison county, daughter of deacon Lapham. Her early piety and active zeal in the cause of her Redeemer, has encouraged the hope that she will be eminently useful in the cause of missions with her husband.--[Latter Day Luminary.

      Note by the Editor.--How accordant is the language and spirit of the above to the following passage from the 13th chapter of the Acts of the Apostles:--"On Wednesday, the 11th of June, A. D. 44, the Rev. Saulus Paulus and the Rev. Joses Barnabas were set apart as missionaries to the Gentiles dispersed throughout the world, by a committee of the board of managers of the Baptist General Convention, met in the city of Antioch. An interesting sermon was delivered on the occasion by the Rev. Simon Niger, from Isaiah xlii. 4. "The isles shall wait for his law." Rev. Lucius of Cyrene led in offering up the consecrating prayer. Rev. Manaen gave Mr. Paulus and his companion (Mr. Barnabas) an appropriate charge; and the Rev. John Mark gave them the right hand of fellowship, "that they should go to the heathen." The Rev. Lucius of Cyrene offered up the concluding prayer. The services were performed in the Rev. Mr. Simeon Niger's meeting-house. The day was fine, and the assemblage was very large, and proved, by their fixed and silent attention to the services, how much they felt for the world that lieth in wickedness; and by a collection of $86 25 cents, they shewed a willingness to aid the Rev. Mr. Paulus and the Rev. Mr. Barnabas in carrying the gospel to the heathen.

      Mr. Paulus is a young man, and a native of the city of Tarsus; he received his classical and theological education in the theological seminary in Jerusalem. He appeared before the committee a man of good sense, of ardent piety, and understandingly led by the spirit of God to the work in which he has now engaged?"

      It is then plain that the above notification is just in the spirit and style of this passage from the 13th chapter of the Acts. But in the common translation the original loses much of its aptitude and beauty; for, lo! it reads thus: "Now there was in the church that was at Antioch certain prophets and teachers; as, Barnabas, and Simon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord, and fasted, the Holy Ghost said, separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away."

      It is much to be desired that the Baptists in the western country will not imitate these precedents of pompous vanity, so consecrated to the east; and that they will rather cherish the spirit and copy the style of that much despised little volume called the New Testament. Then we know they will remember that it is spoken by our Lord, "Be not called Rabbi," or Reverend. Then they will confess that many things of high reputation to this age are an abomination in the sight of God.

      THE editor of the Boston Recorder, in a late address to his subscribers and to the public in general, has made a very generous proposal to the American Education Society, that if, by any means, he can get a thousand names added to his subscription list, (which at present amounts to 3500,) who will pay as well as subscribe, he will give a thousand dollars to the Education Society; and so in proportion for a greater or smaller number above the present 3500, in each succeeding year. As an inducement to their liberality, he gives a nearly correct list of the annual income of all the principal missionary and charitable societies of the day, which is as follows, viz:--

      English Education Society for propagating the gospel, annual income, 253,080 dollars.
      Society of the United Brethren, 32,000 dollars.
      Wesleyan Missionary Society, 119,360 dollars.
      English Baptist Missionary Society, 58,666 dollars.
      London Missionary Society, 130,708 dollars.
      Edinburgh Missionary Society, 14,715 dollars.
      Church Missionary Society, 146,000 dollars.
      London Jews' Society, 50,000 dollars.
      American Board of Foreign Missions, 59,397 dollars.
      American Baptist Board for Foreign Missions, 18,000 dollars. [17]
      United Foreign Mission Society, 11,948 dollars.
      British and Foreign Bible Society, 460,884 dollars.
      American Bible Society, 38,682 dollars.
      London Religious Tract Society, 41,000 dollars.
      New England Tract Society, 3,691 dollars.

      Besides these there are Domestic Missionary and Education Societies in nearly all the United States.

      Thus one million four hundred and thirty-eight thousand one hundred and thirty-one dollars, or about one million and a half per annum, is spent in the various schemes of the day. He represents the great need of more learned divines, and of more readers of religious newspapers, such as the Recorder, from various considerations. Among others we find the lamentable condition of the New England states and the state of New York adduced, amounting to about four hundred thousand families, "and of these one hundred thousand may be supposed to be Christian families," and but few of these for want of religious intelligence (for want of: his paper and others like it) "take any deep interest in these mighty movements which are now making for the conversion of the world." Yet, with all the "mighty movements," he supposes that three hundred thousand families to the above states are not christianized, i. e. three-fourths of his own people! Religious newspapers, learned divines, and missionaries are much wanted in New England on this writer's hypothesis!

      He then suggests, to his present readers the necessity of regarding as a "sacred duty" which they owe God and their country, to persuade their neighbors and friends to take his paper; to "ministers of the gospel," the necessity of recommending it from the pulpit; to "enterprizing females," the excellence of persuading others; to "students of colleges," especially the beneficiaries, to spend a part of their vacations; to "teachers of schools," to extend their usefulness; to parents, and "persons travelling," "having a commission from the publisher," to do good by circulating religious newspapers in their respective spheres.

      The Boston Recorder casts his mite into the treasury of the American Education Society. To make learned teachers of Christianity is his grand object, next to enlarging his subscription list. "The reasons," he says, "why the Education Society was formed, may be found in the following facts: One hundred and forty-six towns in Maine; forty-five towns in two counties of New Hampshire; one hundred and thirty-nine towns in Vermont; fifty-three congregations in Massachusetts; three hundred and eighty-nine congregations in the Presbyterian church in New York, Pennsylvania, and Ohio; forty-six counties containing three hundred and four thousand inhabitants, in Virginia; three hundred and thirty-two churches of different denominations in South Carolina, all Indiana, Illinois, Missouri, and Michigan, except so far as a few ministers can supply a population of three hundred thousand scatters over a territory almost three times as large as New England; one thousand churches in the Baptist, and four hundred and fifty-one churches in the Presbyterian connexion, are destitute of educated ministers. Add to these appalling facts, the unparalleled increase of our population and the disproportionate increase of our religious institutions, and to these the deep darkness that covers vast portions of our globe, and truly "the harvest is great and the laborers are few." Hence, then, the necessity of the American Education Society."

      How very different the course recommended by the Recorder to enlighten the world, and that recommended by the Saviour and his apostles! The scheme of a learned priesthood chiefly composed of beneficiaries, has long since proved itself to be a grand device to keep men in ignorance and bondage; a scheme, by means of which the people have been shrewdly taught to put out their own eyes, to fetter their own feet, and to bind the yoke upon their own necks. From this iniquitous scheme, a knowledge of the New Testament is the only means that can set the people free.

[TCB 10-18]