respectable portion of this high-priest's spirit has fallen upon all the clergy, and a becoming share of servility even yet exists amongst those who admire them most. Happy they who know the truth! for it makes them free! How blissful the words of the Saviour of the world! and how true! "If the son shall make you free, you shall be free indeed!" EDITOR. ing copies of the bible; but only to lend assis tance 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 Dr. Beattie's opinion of the Christian Religion. plan of teaching the christian religion, would "THE Christian Religion, according to my not every christian admire the goodness of God creed, is a very simple thing, intelligent to the in determining a matter on which scarce two, meanest capacity; and what, if we are at pains calling themselves christian teachers, now to join practice to knowledge, we may make agree? Would not every teacher feel himself ourselves acquainted with without turning over bound in duty to abandon his own plan, and to many books. It is the distinguished excellence adopt the plan of God-to study it, to teach by of this religion that it is entirely popular and it, and, in short, to maintain its superiority and fitted, both in its doctrines and its evidences, to authority against all other schemes, how plausiall conditions and capacities of reasonable crea- ble soever in their configuration, how apparently tures a character which does not belong to any has not been favored with any vision on this suitable soever in their application? The writer other religious or philosophical system that ever appeared in the world. I wonder to see so many matter; moreover, as he deems it unnecessary, men eminent both for their piety and for their he of course does not expect any. And surely capacity, laboring to make a mystery of this if his plan be authorized by the example of God divine institution. If God vouchsafe to reveal himself-by the Lord Jesus Christ-by the Holy himself to mankind, can we suppose that he Spirit, in his method of presenting the truth to chooses to do it in such a manner that none but all men in the scriptures; if the apostles taught the learned and contemplative can understand the truth on this plan, and if missionaries in him? The generality of mankind can never, in teaching idolaters feel themselves forced to the any possible circumstances, have leisure or ca- adoption of it; then there is no need of angel or pacity for learning or profound contemplation. vision. The path of duty is before us, and we If, therefore, we make christianity a mystery, ought to pursue it. What shall we say of the we exclude the greater part of mankind from present babel-like confusion among those callthe knowledge of it; which is directly contrary ing themselves teachers of christianity? The to the intention of its author, as is plain from his champions of each sect forming schemes for explicit and reiterated declarations. In a word, themselves of teaching as chance, or whim, or I am perfectly convinced that an intimate interest directs, and all employing themselves acquaintance with the SCRIPTURE, particu-in confirming certain factional dogmas-in malarly the Gospels, is all that is necessary to our king merchandize of the people, or in propagataccomplishment in true christian knowledge. ing damnable heresies. Timothy had known I have looked into some systems of theology, the holy scriptures from a child, and the apostle but I never read one of them to an end, because assured him that they alone were able to make I found I could never reap any instruction from him wise unto salvation; that they were profitathem. To darken what is clear, by wrapping it ble for doctrine, for reproof, for correction, and up in a veil of system and science, was all the instruction in righteousness; conjuring him at purpose that the best of them seems to me to 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. answer." No. 2.] SEPTEMBER 1, 1823. THE following essay, from the pen of a close and constant student of the Bible, is most wor thy 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. On Teaching Christianity.-No. I. 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 multiply 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 con firm 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 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 aposiles 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 believ ing, 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. ing 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. To the Editor of the Christian Baptist. 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 incalcula ble 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 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 irresistable 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, ex-worthy an object. erting itself with all possible unaffected pomp and majesty, tempering, uniting, and clothing itself with all goodness and philanthropy; and so entire ly 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 terrify Yours respectfully, T. W. Essay on the proper and primary intention of the gospel, and its proper and immediate effects. 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 reconcili ation, 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, And at to all nations," Luke xxiv. 47. Their com- | concerning Jesus. Repent, said Peter to the mencement at Jerusalem, in addressing the convinced and convicted Jews, (Acts ii. 38,) and multitude, that appeared convinced of the truth be baptized every one of you in the name of of their testimony concerning Jesus, was, "Re- Jesus Christ, for the remission of sins. pent and be baptized every one of you in the again, Acts x. 43, to him give all the prophets name of Jesus Christ," Acts ii. 38. The imme- witness that through his name, whosoever diate effect of their preaching, in all that were believeth in him shall receive remission of sins. suitably affected by it, was reconciliation, Rom. To the same effect, Paul, in his sermon v. 10. when we were enemies, we were recon- Antioch, in the audience both of Jews and Genciled to God by the death of his Son; and Col. i. tiles, Acts xiii. 38, 39. Be it known unto you, 19-21, "For it pleased the Father by him to therefore, men and brethren, that through this reconcile all things unto himself; and you that man is preached unto you the forgiveness of sins, were some time alienated, and enemies in your and by him, all that believe are justified from mind by wicked works, yet now hath he recon- all things. God, by the gospel, thus avowing ciled," in the body of his flesh through death, his love to mankind, in giving his only begotten 2 Cor. v. 18, "God was in Christ reconciling the Son for the life of the world; and through him, world unto himself, not imputing their trespasses and for his sake, a full and free remission of all unto them. Therefore, if any man be in Christ, sins; and all this in a perfect consistency with his he is a new creature; old things are passed away; infinite abhorrence of sin, in the greatest possibehold all things are become new;" and "all ble demonstration of his displeasure against it, things are of God, who hath reconciled us to in the death of his Son, (which he has laid as the himself by Jesus Christ," v. 17, 18. From these, only and adequate foundation for the exercise of and a multitude of passages that might be ad- sin-pardoning mercy;) has at once secured the duced, it is evident that the proper and imme- glory of his character, and afforded effectual diate intention of God in the publication of the relief and consolation to the perishing guilty, by gospel to the nations, whether Jews or Gentiles, a full and free pardon of sin. "And you being was reconciliation to himself by Jesus Christ; dead in your sins, and in the uncircumcision of and also, that the proper and immediate effect your flesh, hath he quickened together with him, of this publication on all on whom it had its having forgiven you all trespasses," Col. ii. 13. proper effect, that is, on all that understood and Such being the gospel testimony concerning believed it, was reconciliation to God; and that the love of God, the atonement of Christ, and in order to their complete and final salvation, the import of baptism for the remission of sins; according to Rom. v. 10. "For if, when we all, therefore, that believed it, and were baptized were enemies, we were reconciled to God by for the remission of their sins, were as fully the death of his Son, much more, being recon- persuaded of their pardon and acceptance with ciled, we shall be saved by his life." 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 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 thought himself to be such, as it did in the days, Remarks on Missionaries. 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 FOR two centuries the "christian nations," purpose. Indeed, how could it possibly fail of emperors, kings, princes, priests and laity, were producing that blissful and happy effect in every uniting their efforts to rescue the "holy land," one that believed it? Was it not a divinely in which the Saviour lived and died, from the attested declaration of the love of God to a hands of the infidels. A superstitious veneraguilty, perishing world, to such a degree as to tion for the city of Bethlehem, the place of the give his only begotten Son to become a sacrifice nativity; for the villages of Judea, the theatre and ransom for the sins of men; and that through of the miracles; and for Jerusalem, the place him, whosoever believeth in him, has remission of the crucifixion, and the sepulchre of the of sins; is justified from all things; shall not Messiah, was the cause of innumerable pilcome unto condemnation, but shall have ever-grimages to Palestine. These pilgrimages were, lasting life; and all this immediately upon his for many years, performed with safety. But, believing, figuratively, that is typically, declared in the year 1065, this land fell into the hands and confirmed to him by his baptism, a solemn of the Turks, and pilgrimages to it became rite of divine appointment for this very purpose, extremely dangerous. The merit and indispenas the apostles have explained it. See Rom. 6th sable necessity of these pilgrimages increased, chapter, &c. &c. Hence, also, we may see a just in popular estimation, with the dangers attendand adequate reason of the great joy, consolation ant on them. The hard usage of the pilgrims, and happiness that universally accompanied from the tyranny of the Turks, filled all Europe the primitive preaching and belief of the gospel with complaints. In a council of four thousand amongst all sorts of people; as also, of the very ecclesiastics and thirty thousand seculars, it was singular and eminent fruits of universal benevo- determined to be meritorious in the sight of God, lence, of zeal, of brotherly kindness, of liberal- to be a great and pious design, and to be "the ity, of fortitude, of patience, of resignation, of will of God," that all christians should engage mutual forbearance and forgiveness; in a word, in one grand system of hostilities against the of universal self-denying obedience in confor- Turks; that great and powerful expeditions mity to Christ; contentedly, nay, even joyfully, should be fitted out against the infidels who suffering the loss of all things for his sake; so possessed the "holy land;" that the soldiers that the apostle John could boldly and confi- should all wear a cross on their right shoulders, dently challenge the world, saying, "Who is and, with swords in their hands, open the way he that overcometh the world, but he that into the holy city. These expeditions were believeth that Jesus Christ is the Son of God?" called croisades, from the circumstance of the Such was the virtue of the primitive faith; soldiers wearing the cross. All Europe was and such faith the just and genuine effect of engaged in this project. Buck tells us in his the apostolic gospel; for it could produce no compend of history, that "all ranks of men, now other correspondent faith, if it produced any deeming the croisades the only road to heaven, at all. In fine, from the premises before us, were impatient to open the way, with their that is, from the whole apostolic exhibition of swords, to the holy city. Nobles, artisans, peathe gospel, and its recorded effects upon all who sants, even priests enrolled their names, and professed to believe it, many of whom, it is to decline this service, was branded with the certain, did not truly understand the gospel, reproach of impiety and cowardice. The nobles and therefore could not truly believe it; never- were moved by the romantic spirit of the age to theless, from the whole of the premises, it is hope for opulent establishments in the East, the evident that the professing world is far gone, chief seat of arts and commerce at that time. yea, very far indeed, from original ground; for In pursuit of these chimerical projects, they sold such was the import of the gospel testimony, as at low prices, their ancient castles and inheritwe have seen, that all who professed to believe ances, which had now lost all value in their it, whether they were intelligent persons or not, eyes. The infirm and aged contributed to the understood at least so much by it, that it gave expedition by presents and money, and many of assurance of pardon and acceptance with God them attended it in person, being determined, to every one that received it; that is, to every if possible, to breathe their last in sight of that baptized believer; consequently, every one that city where their Saviour died for them. Even was baptized, making the same profession, he women, concealing their sex under the disguise both thought himself, and was esteemed by his of armour, attended the camp." The first professing brethren, a justified and accepted croisade consisted of three hundred thousand person. Hence we do not find a single instance, undisciplined and about seven hundred thousand on the sacred record, of a doubting or discon- disciplined men. No less than eight croisades solate christian; nor a single hint dropped for the were undertaken in something less than two direction or encouragement of such; but, on hundred years. Upwards of two millions were the contrary, much said to detect and level destroyed in these croisades-and yet the Holy presumptuous confidence. How different this Land is still retained by the infidels. “If," from the present state of the professing world, says the same Charles Buck, "the absurdity the discreet and judicious reader need not be and wickedness of this conduct can be exceeded informed. Now, surely, if similar causes uni- by any thing, it must be by what follows. In formly produce similar effects, the same preach- 1204 the frenzy of croisading seized the children, ing would as uniformly produce the same faith who are ever ready to imitate what they sce that it did in the beginning in all them that their parents engaged in; their childish folly believed it; and even in all them that thought was encouraged by the monks and schoolmasters, they believed it; namely, of the person's justi- and thousands of those innocents were conducted fication and acceptance with God; and, of from the houses of their parents, on the supercourse, the same faith would produce the same stitious interpretation of these words: "Out of peace and joy in the believer, and in him that the mouths of babes and sucklings hast thou perfected praise." Their base conductors sold rank as due to their zeal, learning, and devoteda part of them to the Turks, and the rest perishedness to the holy see. The Dominicans, Franmiserably." ciscans, 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 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. 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 For three hundred years great exertions have the "mother church," as it can possibly be now been made to convert the whole world to the to even call in question the schemes of any of christian religion. Much zeal has been exhib- her daughters. It might not be amiss also to ited, many privations have been endured, and consider, that a Dominican or a Jesuit did appeal great dangers have been braved by missionaries to the privations and sufferings of their missionto heathen lands. In this laudable object the aries as a proof of their sincerity and piety, and most ignorant and most superstitious sect in to their great success, as a proof that the Lord christendom has been the most active, and, if we of Hosts was with them. These reflections sugcan credit its reports, by far the most successful. gest the necessity of great caution in forming The Portuguese and Spaniards of the holy see opinions on the measures of the religionists of of Rome, in the sixteenth century, spread (what our time. We pass over the Moravian, the they call) the gospel, through large districts in Episcopalian, the Presbyterian, the Methodist, Asia, Africa, and America. Different orders of and the Baptist missionaries of this age, and monks, particularly, the Dominicans, Francis- proceed to suggest, in the most respectful mancans, and, above all, the Jesuits, displayed aston-ner, to the religious community, a few thoughts ishing 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, Abysinians 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 for the same purposes. Amongst all the religious orders there was "a holy ambition," which on what appears to us the capital mistake of all 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, and delivered one of them from the hands of an Egyptian. 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 Lad appeared to him and commissioned him as his missionary to Egypt. Moses, from his own |