lem.

to the great number of Jews from Judea and other countries there assembled. The converts from among these strangers, afterwards, on their return to their respective homes, doubtless, contributed greatly to the extension of the gospel. The next step was the choice of seven persons "by the whole multitude" of disciples, at the suggestion of the apostles, in order to attend to the distribution of alms to such as had need. These alms, it seems, were drawn from the common fund, which was derived from those, who voluntarily sold their possessions, Acts 2: 45. 5: 4. The preaching of the gospel was still confined to JerusaAt length a great persecution was the occasion of its being diffused "every where" in "the regions of Judea and Samaria." Acts 8: 1, 4. Then Philip, by an immediate impulse of the Holy Spirit, proclaimed the gospel to the Ethiopian eunuch. Paul, on his conversion, preached Christ in accordance with his extraordinary commission. In obedience to a heavenly vision, was the gospel carried by Peter to Cornelius and his family. On the return of Peter from this missionary tour among the Gentiles, the church did not call him to account, or require of him an exposition of his proceedings; but "they that were of the circumcision contended with him." We next hear that the church at Jerusalem sent Barnabas to Antioch, “as tidings had reached their ears," of the great success which the preaching of the gospel had met with in that city, from the labors of those who were scattered abroad at the time of the "persecution which arose about Stephen." Barnabas seems to have been sent to inquire into the circumstances of this extraordinary revival of religion, particularly in relation to the share which the Gentiles had received in it. By means of Barnabas, Paul was induced to repair to Antioch, and assist in the great work. We next find a voluntary contribution at Antioch ; "the disciples, every man, according to his ability, determining to send relief unto the brethren in Judea" in provision against a famine, which certain prophets had predicted. Paul and Barnabas were the almoners of this bounty. Soon after, these two servants of Christ," being sent forth by the Holy Spirit," who had said, separate me Barnabas and Saul unto the work whereunto I have called them," visited Cyprus and some districts in Asia Minor, where they diligently preached the gospel, ordained elders, etc. On their return to Antioch, they assembled the church, and made some statements in regard to their labors. A dissension arising on the question, whether the Mosaic ceremo

nies were binding on the gentile converts, the Christians at Antioch deputed Paul, Barnabas, and others unto the apostles and elders at Jerusalem about this question. After due deliberation, the whole multitude, with the apostles and elders, being present, an answer was returned to Antioch, in accordance with the opinion of James. It has been sometimes argued that this meeting at Jerusalem was a grand ecclesiastical council, or synod, convened to take order, in an ecclesiastical capacity, in relation to the evangelization of the heathen. But the meeting was a general one of the Christians at Jerusalem. The question submitted to them was wholly doctrinal, or rather a question in relation to the validity of the Jewish rites. This assembly gave no directions to Paul and Barnabas in respect to their fields of labor, or their future course. Judas and Silas were deputed to Antioch, simply to give attention to the matter in dispute, and not for the purpose of preaching the gospel; though "it seemed good to Silas" to remain at Antioch. After some time, Paul, either by the impulse of his pious feelings, or the suggestion of the Holy Spirit, or both, proposed to Barnabas another missionary tour. Not being able to agree in respect to the question, whether Mark should accompany them, they separated, Barnabas with Mark sailing to Cyprus, and Paul, in company with Silas, going through Syria and Cilicia. From this narrative, it is very evident that neither the church at Antioch, nor in any other place, exercised control over the labors of the first preachers of Christianity. Here was an instance,

where it would seem, if any where, that the church was called to interpose and adjust the contention between Paul and Barnabas. It does not appear, however, that any interference, or even advice, was interposed. Both of these missionaries went forth in the direction which they pleased to take, each with the companion of his choice. The route to be taken, and the time to be occupied in it, were questions which they alone determined.

But we need not pursue the history of the first planting of Christianity any further. We shall look in vain through the Acts of the apostles for the traces of systematic measures for the propagation of the gospel. The church supplied the men for this enterprise. On one occasion, we find the believers at Jerusalem, both ministers and laymen, determining, with the aid of the Holy Spirit, a doctrinal or ritual question. But there was no ecclesiastical organization for the missionary work.

There were no means provided by the church for the support of her first missionaries. They depended for sustenance on the labor of their own hands, or on the voluntary contributions of their converts. They were not directed by the churches in relation to their fields of labor. The Holy Spirit forbade Paul and Silas to go into "Asia," and into "Bithynia." The same Spirit directed Paul to remain sometime at Corinth. The missionaries, in many respects, seem to have been left entirely to the guidance of their own minds. They naturally preached the gospel first in the large cities of the Roman empire; and they made use of the common commercial, and literary channels of intercourse, for the dissemination of their doctrines. On their return to the churches from which they went out, they gave to the assembled brethren a relation of the wonders which God had wrought by their hands. This relation, however, does not seem to have been required. It was intended for mutual edification, and, doubtless, resembled what now so frequently occurs; a missionary returns from his field of labor and gives an account of his tour. Contributions for the relief of the temporal necessities of poor saints, it seems, were not uncommon. But in relation to these contributions, the apostle Paul says: "I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love." "And herein I give my advice," etc. "Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity; for God loveth a cheerful giver," 2 Cor. 8: 8, 10. 9: 7.

In the period subsequent to the apostolic age, we find few traces of ecclesiastical organization in the propagation of the gospel. Very little effort was put forth, so far as we can learn from history, by the whole church in her distinctive character. Accident, or rather providential circumstances appear to have been a principal occasion of the spread of Christianity. The flames of persecution were not unproductive of good. An extraordinary or a common impulse of the Holy Spirit sometimes prompted to a missionary tour. At a later age, the edict of a christian emperor, or the order of a particular bishop, or the translation of the Scriptures contributed to diffuse the religion of Christ. The sight of British slave-youths in the market at Rome appears to have been one cause of the evangelization of Britain. Finally, the bishop of Rome assumed the responsibility of sending forth missionaries into pagan lands.

Our limits will not allow us to go into much further detail. We shall attempt, hereafter, a full investigation of the mode in which the gospel was propagated in the primitive times, and in the successive periods down to the present age. An accurate examination and a candid exhibition of this subject may shed no inconsiderable light, not only on the particular question before us, but on all the fundamental principles, and on the general arrangements of benevolent effort. We may thus bring into review the feeble efforts of the few Christians of the middle ages; the influence of the crusades and of chivalry; the history, policy, and results of the missionary efforts of the society of Jesuits, etc. The exertions of the Moravians, or United Brethren, will require particular consideration. We may here, in passing, be allowed to remark, that, great as their labors and successes have been, a very large part of their funds are derived from the voluntary contributions of Christians of other denominations. The present number of this publication records a donation to them from a person of another communion, which is equal in amount to nearly the entire annual cost of all their missions.

The efforts of the friends of missions in Denmark, and of the early English societies, will also claim attention. Of the Society for Promoting Christian Knowledge, instituted in 1688, bishop Burnet remarks, that it was formed after the example of the Dissenters, whose evangelical labors in North America had been regarded by several pious clergymen with warm admiration. Very little energy, however, characterized the labors of this society, till the rise of the British and Foreign Bible Society. The former society, which has been supported mainly by those who were opposed to the British and Foreign Bible Society, were at one time, issuing the Bible in two foreign languages, while the latter were publishing it in more than one hundred and fifty. The greater number of the missionaries of the Society for the Propagation of the Gospel in Foreign Parts, (incorporated in 1701, and patronized by the king of England, and the bishops and clergy of the national church), are, for the most part, settled ministers, among the English people in Canada and the colonies. Its receipts for 1830, exclusive of a parliamentary grant, were about £19,000. The Church Missionary Society, a voluntary association, was formed by members of the established church in 1801. From that time, the number of societies of the same general character in various Protestant countries have become numerous and efficient.

It is sometimes said by those who prefer ecclesiastical organizations for conducting missions, that voluntary societies may be useful in giving the first impulse to charitable effort, yet their continued existence is not necessary. When attention is aroused to the subject, they should withdraw, and allow the church, in her proper character, to prosecute the enterprise. But when will the churches of Christendom be awakened to the claims of pagan nations? Half a century has elapsed since the modern voluntary associations were formed, and yet where is the church in her distinctive capacity? What are the old and rich establishments of Sweden, Denmark, Prussia, Holland and England doing to send the gospel to the unevangelized world? Why is Scotland asleep, with her learned and numerous ministry, her catechistns, her well educated and christian population? Must another half century of voluntary exertion elapse before her venerable general assembly will lend their cooperation ?*

We would not imply by any remarks which we have made, nor by any which we may hereafter offer, that we consider voluntary associations as incapable of perversion. Nothing, with which human instrumentality is concerned, is free from imperfection. Combined effort does not render the cherishing of individual responsibility unnecessary. It ought not to destroy or abridge personal freedom of thought and action. Neither would we rely on these associations, in exclusion of the influences of the Holy Spirit. Without his special agency, the most perfect human instrumentality is entirely unavailing. Still, we may be allowed to maintain the position, that for the diffusion of Christianity, and for the accomplishment of philanthropic plans generally, voluntary associations are the most simple, feasible, energetic, and appropriate means which have yet been devised.

Mr. Duff from India has been the means of awaking some life in this body on the subject of missions. At their session in May, 1835, they named the committee for managing his majesty's royal bounty, to be a committee of the assembly for the propagation of the gospel in foreign parts. The greatest peculiarity in the proceedings of the year was the application from two or three Scottish missionaries in Bombay to be taken under the care of the assembly. This would probably be done, if the funds of the assembly would permit !