of the world where our missionaries are la-viour Jesus Christ, We unite then with all bouring, as well as in every other, for the parties, whatever differences of opinion on diffusion of the gospel of our Lord Jesus minor points we may be permitted to enterChrist. As you have now resolved to form tain, in common emotions of gratitude to a Society in aid of the funds of the Baptist God, and rejoice in the success of every Missionary Society, you will naturally ex- religious institution. How pleasing then, pect that some resolutions should be pro- Sir, is it, that we may remind our friends posed for adoption, relative to this newly especially of this-that since the institution formed Society." Mr. H. then read the of the Baptist Missionary Society, there resolutions he had to propose to the meeting, have been, principally by the labours of which being in substance such as have been Carey and his colleagues at Serampore, commonly adopted, we think it unnecessary translations of the word of God, into no to print, and then proceeded: fewer than forty different languages and dialects, so that these scriptures, in whole or in part, can now be read by the inhabitants of thirty or forty different districts or countries; and at the same time I may take the opportunity of remarking, in reference to the prosperity of the cause, that there are, at this time, in the schools, it is calcalated, no fewer than eleven thousand chil dren, trained up by Christian teachers, or friends who interpose in the arrangement of their studies; and it is interesting to remark, that a considerable number of girls are now gathered into some of these schools, But this remark, with respect to the female population suggests a most painful consideration. What will some think of the asser I feel myself at liberty to wave any particular remarks on this string of resolutions, because it appears they have been drawn up with an attention to those operations of similar Societies, which have been tried and found suitable to those objects by all denominations of Christians in almost all parts of the country. And at the same time that I wave any remarks with a view of recommending the adoption of these resolutions, I feel it unnecessary to attempt any thing like a detailed report of the proceedings of the Parent Society of the Baptist Mission, inasmuch as you have listened to so interesting a statement as that which has been already given you by Mr. Cox, which has embraced almost every point in connection, that it is highly probable that there is tion with our mission. 1 may, however, be not, in the whole of British India, a larger allowed, just in recapitulation, to remind number of girls brought under instruction, our friends present, that there are (as you than there are persons now gathered in this will perceive by papers which I hope will place, where we are assembled, and this in soon be put in distribution) in connection a population comprising sixty millions of with the Baptist Missionary Society, no the human race! Yet even this is totally fewer than thirty missionary stations, which insufficient to give an adequate illustration have been formed; nineteen of them on the of the horrid cruelties connected with the continent of India, six or seven on the is- Hindoo superstition, every feature of which lands, and four or five in the western parts reminds us of those monstrously deformed of the world;-that in these there are now images, worshipped as the Gods of Hindoo labouring seventy English missionaries, and -a religion that seems to be composed of that, in the course of the operations of our all that is absurd in idolatry—of all that is Missionary Society, no fewer, I believe, beastly and abominable in sensuality and than fifty converted heathens have devoted vice, and of all that is devilish in cruelty; themselves either wholly, or for the greatest—a religion, Sir, which, in its practice, (as part of their time, to the service of the gospel of Jesus Christ. When I think, Sir, of the success of our Missionary Society, and have been called upon to plead for its funds, 1 have always found it both a duty and a high gratification to acknowledge, not only the obligation under which we are to the Father of lights, from whom cometh down every good and perfect gift, but to the Christian world at large; for, of all Christian societies formed with a view of furthering the spread of the gospel abroad, I apprehend none are laid, by a truly Christian and generous liberality, under greater obligations than the Baptist Missionary Society. It is true we rejoice in this Institution, (as we have done) not as a party, but as contributing to the prosperity of a common cause --for a common cause it is, if it be for the spiritual welfare of mankind at large, and for the glory of our common Lord and Sa all religions will) exhibits the moral features of the divinities that are worshipped. And if these gods, in their moral character, are represented as degraded by crimes which would dishonour human naturewhich are, in fact, the grossest vices of human nature, what can the worship of such divinities be, but a system constructed upon principles calculated, not to elevate, but to depress-not to felicitate, but to render miserable those unhappy slaves of so base and degraded a superstition. How must we rejoice then, Sir, when this part of the world presents such striking phenomena as have been exhibited to our view, in the course of the remarks which have been heard this evening. We call to mind, by the view taken of the operations of these and similar societies, that our God can subordinate every thing to the accomplishment of his own designs, and that, in so su Mr. Philip seconded the preceding motion, and the resolutions in question were unanimously agreed to, and adopted. Mr. Charrier, Dr. Raffles, Mr. Lister, and several other gentlemen addressed the meeting, but we find our limits will not admit of our entering into further detail. ASSOCIATION. Breviates of the Baptist South Association, held at Llangloffan, Pembrokeshire, June 4, 5, 6. 1822. prayed, and the brethren, J. Davies, Rhydargaean, and D. Evans, Carmarthen, preached from John iii. 16. Luke x. 21. concluded with prayer by J. Morgan. bordinating to his own designs what may appear opposed to his operations, he proceeds in a manner that affords a striking contrast to mere human agency and operation; that is to say, he accomplishes, (as we have already heard) from small and unpromising beginnings, the most important and glorious results; and a view founded on these two remarks of the present phenomena in the world, tends at once to enlarge our hope, to strengthen and confirm our faith, and to inspire and invigorate our zeal. When we look at the present state of British India, and are informed that the MET Tuesday, at 2 o'clock, when brecast, that bond which so degraded man, and thren J. Wilkins, and D. Phillips prayed; which was thought to be eternal, has been and after some of the letters from the broken; when we observe, that the hea-churches were read, brother J. Jones venly Shaster is translated, and that the scripture books of the heathen are not in such repute as they were that Brahmins have been employed in preaching the word of God, and that the population are eagerly seeking instruction; may not these circumstances lead us to conclude, that God is about to overrule all this for the accomplishment of a great purpose, so that children, thus instructed, shall be delivered from a superincumbent weight of prejudice, which would otherwise have pressed down their minds-that God is about to employ the mighty influence which was possessed by the Brahmin in his unconverted state, on the side of Christianity, and to make those men in becoming Christians, and who formerly were almost worshipped, eminently useful in the ministry of the gospel. Indeed I have sometimes thought we might go 50 far as to suppose, that this imaginary, indissoluble, and everlasting bond and chain of the cast might, by the overruling influence of the Deity, in a manner inscrutable to our minds, become a sort of electric conductor, that by means of this cast which so chains and binds together the several classes of people in India, the Scriptures might become more speedily and extensively circulated. We know the arm of the Lord can accomplish this." Mr. Hoby then briefly glanced at the commencement and progress of the Moravian and other missions, and compared them with the feebleness of the means (as to outward appearance) by which the first promulgation of Christianity in this world was effected facts that were calculated to pour contempt on human pride, and to lead us to depend entirely upon God; then from a consideration of how much remained to be effected, he urged the necessity of active and persevering exertions, accompanied by a humble dependance on those promised influences, without which the word of God, however well adapted as an instrument, must prove fruitless and inefficient, Mr. H. concluded by moving, that the rules already read over to the meeting be adopted for the management of this Society. Wednesday, met at 8 o'clock in the mornT. Thomas, J. Davies, engaged in prayer, ing, when the brethren, D. Naunton, and the brethren, Tim. Thomas, Aberduar, J. Jones, Newtown, and J. Lewis, Llanwenarth, preached from Luke ii. 34. John iii. 36. John xiv. 6. and concluded with prayer by William Richards. brother D. Davies prayed, and the breMet again, at half past 1 o'clock, when thren, Christmas Evans, Anglesey; T. R. Jones, Bristol Academy; and J. Harris, Swansea, preached from 1 John iv. 18. Isa. xxvi. 9. Ps. cvi. 4. and concluded with prayer. The Scriptures were read at the beginning of each opportunity. Carmarthenshire, on the second Wednesday State of the Churches during the last year. Received by letters 533 178 713 303 The clear increase in the two Associations, viz. in South Wales only, (seven counties) is 952. the Circular Letter which was drawn up by We have been favoured with a copy of Mr. Morris, of Newport, and read at this Association: the subject is "Christian Unity, and the means of its attainment." it in a future number, if we can make We shall probably give some extracts from room for them. EDITOR. ORDINATION. June 27th. 1820, Mr. Wm. Copley, late a student at Bradford Academy, was ordained to the pastoral office over the Baptist church at Watford. Mr. Tomlin, of Chesham; Mr. Godwin, of Great Missenden; Mr. Daniel, of Luton; Dr. Steadman, (Mr. Copley's pastor and tutor); Mr. Snell, of Bushey, (Independent); Mr. Harris, of Market Street; Mr. Browne, of St. Alban's, (Independent); and Mr. Upton, of the same place, were the ministers engaged. The services were highly interesting. This church was first established in the reign of Queen Anne, 1707. Since then, it has endured many trials. But by the care of Him who walks in the midst of the churches, it has been upheld to this day; and we hope that the connexion now formed, may be productive of its growing and permanent interests. 66 the A LETTER TO A SEPARATIST. [Continued from our last number, p. 295.] | CONSIDERwhat was the conduct of our Lord Jesus Christ, when he tabernacled below? -No one was more constant than himself at the instituted worship of God in the temple. He attended it daily; and prayer was so commonly regarded at the temple, that it was emphatically called, house of prayer," and "for all people!" And when the sacrifices were offered, the people were without praying in the appointed place. Luke i. 10. And we are told, Christ's manner was, from his youth, to attend the synagogue on the Sabbath. And he either kept his Father's law, to 66 come before his presence with singing, and to bless his name in the congregation!" Ps. c. lxviii. 26. or he did not. If he did not, we have no intimation of it; and it is very remarkable, that he should pass his time there so constantly, that it was said of him, "the zeal of thine house hath eaten me up!" But if he regarded these regular temple services, he could not be ignorant that the character of most probably the great majority of the people who were present with him, was the very reverse of what God approved! But this did not prevent him in joining with them in the public exercises of religion; for he doubtless had respect in these things, not to the character of his professed fellow-worshippers, as the Pharisee had, Luke xviii. 11. but to his personal duty to his divine Father. Now this is the spirit which every individual should cherish at all times, in approaching God, wherever his name may be recorded. 1 believe it is no where intimated, that the servants of God may not address their prayers to him, except by themselves alone, nor will the religious character of the individual that is beside us in the congregation, benefit our souls, or his irreligious character prevent our acceptance before the great Jehovah. Religion is a personal thing, and the Scripture testifies," If thou wilt be wise, thou shalt be wise for thyself, and if thou scornest, thou alone shalt bear it." And What Christ did not hesitate to do, neither should we, or it certainly inplies a reflection upon his conduct as improper. Besides, he twice craved a blessing as the mouth of the people like a father at the head of his table, when he fed several thousands miraculously, which appears to me a clear example in favour of our practice; and he prayed with a mixed multitude present at the grave of Lazarus; and he taught the multitudes that followed him from Galilee, &c. to address God as their Father! let it not be said, this was addressed to the apostles only, for it was in consequence of multitudes being present he went up into a mountain, Math. v. 1. not merely to avoid, but to instruct them; and the people understood his discourse as addressed to them, vii. 29. And although the term disciples, is sometimes restricted to the apostles, or the seventy, at other times it is used in a larger sense, for all that attended upon his doctrine, John vi. 66. and this appears to me its unquestionable meaning in this place. The apostles also attended in the temple daily, and they went up to it at the hour of prayer, Acts iii. 1. But if they had considered it improper to worship with the multitude, it is surely most reasonable to suppose they would have gone before or after that particular hour, and not at it! The Apostle Paul also, wherever he found a Jewish Synagogue, attended the worship on the sabbath day. Acts xiii. 14. xvii. 2. And at Philippi on the sabbath, he at tended a prayer meeting of those who came together to worship God. Actsxvi. 13. Neither can it be reasonable to suppose, they or any other in the synagogues would have been disposed to listen to the apostles preaching, if they had not conducted themselves orderly as the worshippers of God while prayer was offered in the congregation (which it certainly was, unless they met like the quakers, and disregarded the divine law on those subjects,) and it is especially unreasonable to suppose they would have separated themselves from all other persons in their attention to their religious exercises, without the circumstance being once hinted at throughout the New Testament! If their worship had been conducted upon the plan of the marked sepa ration, this would surely be impossible. At Melita also, which was a barbarous or uncivilized island, Paul visited a sick man, and prayed with him, notwithstanding his being a barbarian or a heathen. Acts xxviii. 8. And in the ship, as he was being conveyed to Rome, he took bread and craved a blessing upon it before the ship's company, ch. xxvii. 35. And at Tyre, when Paul was leaving, it is said, "they all brought us on our way, wives and children, till we were out of the city; and we kneeled down on the shore and prayed, xxi. 5. It does not appear that these Syrians were Jews, nor is it probable: nor is it said the wives and children were all beievers, or that Paul objected to their presence, or formed his professed brethren into aseparate company: nor does it appear to me atall reasonable to form such a concluison. If it be said that the example of Christ and the Apostles among their brethren, the Jews, is not a sufficient warrant for us, where is our authority for almost the whole of our faith and practice? For the notices of their conduct among gentiles only, are very brief indeed, for the New Testament history closes before Jerusalem was destroyed therefore, if we are not to regard the conduct of Christ and the Apostles among the Jews, we must have a very small bible indeed, and must be without a sufficient revelation of the will of Christ! But it appears to me, they acted as nearly similar with one and the other as circumstances would permit. Not that they always practised singing and prayer, or the reading of the scriptures every time they discoursed upon the gospel, or that they considered it indispensable, for I do not suppose this was done in the public markets or at Areopagus, though the apostle pressed the duty of prayer very particularly at the latter place. But it does not appear to me that they ever did, or could with propriety object to pray or praise on account of the presence of any persons whatsoever, if the prayers and praises were scriptural. And the reason that deters me from using your practice among our friends is, not because I think it absolutely improper under all circumstances, but because 1 think I should be considered as countenancing in you a practice that is contrary to the mind of the Spirit, and is injurious to the interests of the Redeemer's kingdom, which you notwithstanding desire to see come. It is said, that it is improper to call upon sinners to pray, because they cannot de it acceptably without the grace of the Holy Spirit. This objection appears to me to apply to God himself in the holy scriptures equally, rather than to us; for we only do it because God does it, as I think is clearly shown above; so that this objection is against God rather than ourselves, and he doubtless can answer it. And the same objection equally applies to faith in Christ, and love to himself and to God-obedience to the holy law-opposition to Satan's temptations-the mortification of our corrupt affections, &c. all of which are equally impossible to the unrenewed man: but whether they are not also the duties of all rational creatures that are favoured with the gospel, let the scriptures decide. But the sacrifices (or prayer) of the wicked, is an abomination to the Lord.” Prov. xv. 8. Very true; and "the ploughing of the wicked is sin!" xxi. 4. Is it therefore the duty of a wicked farmer to leave his ground untilled, that he may not offend against the Lord! No rational person would encourage such a conclusion, for all must allow the act of ploughing is good, and necessary to the enjoyment of the har vest; it is therefore the motive, and not the thing that God condemns, where it is not done to his glory, which should be the business of our lives. So it is not the sacrifice or the prayer, but the character God disapproves; for God then commanded both sacrifice aud prayer, but he also required the heart of the sacrificer to be right towards himself in order to his acceptance before him. And he requires this still in all that approach to him, (John iv. 24.) and where this is uniformly represented in the preaching of the word, I cannot see wherein our conduct differs from that which God approves and adopts in the bible. It is only since I came to this country, that I have ever heard any objection to prayer and praise to God in a mixed congregation, and so far as 1 have been able to discover, I expect we must go out of the world before the practice of the Separatists (so called) can be properly and completely adopted; for it is not in our power, neither is it our province to search and judge absolutely concerning the state of the heart; therefore we are liable to deceive ourselves in this respect, in even the most select societies. Nor is it of avail to say, "We take people by their profession," until the authority for such a separation is produced from the scriptures. We are fallible creatures, and all of us prone to extremes; and it appears to me, that the Separatists have been led into their extreme, through observing an extreme on the other side, which is universal in the established church. They have seen persons of every character admitted to the Lord's Supper; and they have observed, not only that this ordinance was instituted with the apostles in the absence of the multitude, but the Apostle Paul clearlycondemns its indiscriminate administration as a great offence to Christ, and a serious injury to the unworthy communicant. 1 Cor. xi. 27, &c. And in avoiding this error, they have gone into another, and placed the duties of prayer and praise, which are binding upon all men, as the creatures of God,on the same footing with the Lord's Supper, which belongs to believers only! But if this necessary distinction between general and special duties was carefully observed, I think it would be a means of correcting this, to me, extraordinary error. I consider also, that Baptism, according tian affection, and a unity to all that bear the image of Jesus in proportion as they discover it, whether they follow with us or not. As to the weekly communion, I think it is very proper; or if it were daily, I should not think that to be improper; and some here consider it to be scriptural. Acts ii. 46. But as no time is expressly appointed for its celebration in the holy scriptures, I think it may properly be regulated by circum stances, when the whole church can come together to regard it. We are not told how often to celebrate it, but as often as we do so to remember its intention. I believe the kiss of charity and washing the disciple's feet, are not approved among your friends as religious ordinances. The first was, I believe, the common mode of salutation in the east among all persons, as shaking hands is with us; but as the Eng pression of love between relations or the sexes, I think it should not be made a religious ordinance; nor does it appear to me, that the apostle had such an intention, but to cherish a holy affection in the christians he addressed. And to wash the disciples feet in a country where it is not necessary, because it was directed to be done in another country where it was necessary, appears to me contrary to the spirit of our Lord's command, which was to enforce humility towards our brethren in serving them cheerfully according to their necessities, and not by doing what could render them no service. to the scriptures, occupies the same place as the Lord's Supper and is only proper to be administered to believers, because Christ in the commission requires the hearers of the gospel to be proselyted, or to believe previously to being baptized. And Philip said to the Ethiopian officer, "If thou believest with all thine heart, thou mayest" be baptized; and those baptized, on the day of Pentecost, first "gladly received the word," and the Corinthians "hearing, believed, and were baptized." And as all the other scripture testimonies concerning baptism, appear to me clearly to show, that only believers (who may be accounted such in the judgment of sober charity) are the proper subjects of this ordinance, I should not be willing on any account to administer it to any other, or to a mere adult, any more than to an infant, unless I could be satisfied that such were the subjects of a living faithlish custom generally confines it to an exin Christ. The truth is, that it appears to me from the testimony of the divine word, that baptism and the Lord's Supper are the duties and privileges of believers only, or of all creatures upon believing; and without a personal faith in Christ, it is impossible to please God in our attention tothose ordinances. But as the commission of Christ and the duty of believing the gospel, extends to all men, to the end of the world, the ordinances of baptism and the Lord's Supper, are co-extensive with the gospel itself; and it is as much our duty to regard one as the other; and if the Lord's Supper is proper to be administered now, baptism is equally so, and they must stand or fall together; and the one should be after the apostolic pattern as well as the other; and as those only were admitted into the apostolic churches, who were reputed believers and baptized, so it should be with ourselves, for we have no authority to make any alteration in this respect: and when a person sees his duty in respect to these ordinances, then is the proper time to administer them, and not till then; and happy is he that walks in all the commandments and ordinances of the Lord blameless, and condemneth not himself in the thing that he alloweth, but maintains a conscience void of offence before God and man. As to the separation the scripture enjoins upon us, it is not to be from our brethren in Jesus Christ, in doing what is according to his will! But from the ungodly world in its pursuits, pleasures and company, as much as possible; and from all other professed christians, wherein they do not regard the will of Christ as the King in Zion, that we may be confirmed to his, holy pleasure as exactly as possible.* But we may not regard as religious doctrines the commandments of men, or Christ says our worship of him is in vain! Much less may we reject the commandment of God to observe human traditions. Still we should cherish a chris Had your brother been at C. the last time I was there, he would most probably have witnessed the public baptism of my son in the river Suer. It certainly was to myself a solemn and delightful opportunity. to administer that holy ordinance to him upon his own personal profession of faith in the Son of God. O that he may wear well, and (according to his own words) never, disgrace the Saviour's glorious cause." 66 Excuse the unexpected length and all the imperfections of this letter; and be assured, that if I know myself at all, it is not for a party that I desire to plead, but only the cause of God and truth; and in the spirit of good will towards all men, and especially such as love the Redeemer. Grace be with you and your family continually. I am your affectionate friend in the bonds of the gospel. Thurles, Ireland, June 1, 1821. · S. D. Mr. Editor, In the paragraph respecting the Free Chapel, Lower Chapman Street, in your last month's Magazine, it is stated, that a Mr. Stewart gave the charge; which is an error. It was the Rev. S. T. Sturtevant, author of "Letters and Conversations on Preaching," reviewed in your Magazine for June last. Will you have the goodness to mention it in your Errata. Your's obliged, J. P. * You have the New Evang. Mag. and may see some excellent remarks on this subject in the Num ber for September 1817. |
