tion, and necessary to accredit the Christian religion at its outset ; but if it had been necessary to its progress, it would either have been continued till all nations had been evangelized, or the promise of Christ to be with his servants in the execution of the commission would not have extended to the end of the world.

If we arrogated to compare ourselves with the apostles, in distinction from other Christians, that, indeed, were not to be endured: but nothing is farther from our minds. If we compare ourselves with the apostles, it is not as apostles, but as Christians, engaged, according to the gifts which we possess, in the same common cause. That there were some things pursued by Christ and his apostles which require to be pursued by all Christians cannot be denied. Why else is our Saviour said to have left us an example that we should follow his steps? And why did the Apostle exhort the Corinthians to be followers of him, as he also was of Christ? It might have been said of Paul, that for him to compare himself with Christ was not to be endured; and that with equal justice as this is said of us. He did not compare himself with Christ, though he imitated him in those things wherein he was set for an example; neither do we compare ourselves with the apostles, though we imitate them in those things wherein they are set for our example.

Nothing is more evident to men who have their senses exercised ' to discern between good and evil, than that the cause of God is the same in all ages; and that whatever diversity of gifts there may be among Christians, there is but one spirit. It is not on that wherein Christianity is diverse in different ages that we found our comparisons, but on that wherein it is the same in all ages. Whatever diversities there were as to spiritnal gifts, between Christ and his apostles, or among the apostles themselves, yet they each incurred the hatred and opposition of wicked men. The Lord of Glory himself was reproached as a madman, and the people who attended to him considered as fools for listening to his doctrine. He was also accused to government of stirring up the people, merely because he taught them throughout the country. Such also was the treatment of the apostles. So foreign were the things of which Paul discoursed, from all the previous ideas of Festus, that though

he spake only the words of truth and soberness, yet they appeared to the other to be madness. And the charges alleged against him, at another time, before Felix, were, that he was a pestilent character, a mover of sedition; and what was worse still, a ringleader of the SECT of the Nazarenes. Now when we hear the same charges, for substance, alleged against us, at a distance of almost two thousand years, we cannot help concluding, that whatever disparities there are between Christ and the apostles, and Christians of the present day, there are certain common points of likeness, and that all such reproaches prove nothing against us.

We do not wonder, however, that our adversaries should not be able to endure these comparisons; for they not only feel annoyed by them, but must needs perceive that if we are compared to Christ and his apostles, they also will be compared to men of a very opposite character, and this they may not be able to "endure" any more than the other.

Another subject on which almost all our opponents dwell is, the impracticability of converting the Hindoos. Most of them, as if to screen themselves from the suspicion of being averse to Christianity, acknowledge, that if the thing were practicable, it would be right. But, in the first place, they speak as though we expected the sudden conversion of the whole population of India; and as though nothing were done, unless it amounted to this: but we have no idea of the kind. If the work go on in a silent and gradual way, like the operations of a little leaven, as the kingdom of heaven has been used to go on, the whole lump may, in the end, though not at present, be leavened. We say the leaven has begun. to operate, and all we desire is, that that operation may not be impeded. We perfectly agree with our opponents, that the Hindoos can never be converted by mere human means, though we are equally persuaded they will never be converted without them. We no more think that "men can accomplish it" than they. We do not use such calculations respecting the expulsion of Paganism and Mahometanism from India as might be used concerning the reduction of a country by a certain degree of physical force. Our hope arises from the promise of Christ, to be with his servants in the execution of their mission to the end of the world. Nor can our

adversaries consistently object to this, since they also can talk of "the omnipotent power of heaven leading these people into the paths of light and truth," and even of "the outpouring of the Spir. it" upon them. The difference is, they introduce divine influence as something miraculous, and for the purpose of superseding human means; we as an ordinary blessing, promised to the church in all ages, and to encourage the use of means. They argue from what the Almighty can do, to what he must do, if ever the work be done; namely, convert them "in an instant:" we consider such talk as wild and visionary. Our opponents sometimes declaim against the "enthusiasm" of the Missionaries; but nothing like this will be found in any of their communications. Surely they must be hardly driven or they would not have attempted to conceal their opposition to the progress of the gospel under the mask of fanaticism.

Do they really think it more probable, that God will convert a whole country "in an instant," than that they will be converted in the ordinary use of means? No, they expect no such divine interference, and, it may be, on this very account give it the preference. If the Hindoos must be converted, they had rather, it seems, that it should be done by the immediate power of God than by us; but it requires no great depth of penetration to perceive that it would please them better still were it to be done by neither.

REMARKS

ON

A LETTER TO THE PRESIDENT OF THE BOARD OF CONTROL, ON THE PROPAGATION OF CHRISIANITY IN INDIA."

of ex

My design in noticing this Letter is more for the purpose planation than dispute. The "hints" suggested to those who are concerned'in sending out Missionaries to the East, so far as they relate to their peaceable temper and character, are very good. I can say, in behalf of the Societies which have of late years sent out Missionaries to that quarter, that it has been their aim, from the beginning, to act on the principle which the author recommends. The following are extracts from the Instructions of the London and the Baptist Societies.

To the Missionaries going to Surat.

It is peculiarly incumbent on you for your own comfort, and agreeable to the spirit and teaching of our Divine Master, to avoid all interference, both in word and in deed, with the Company's servants, government, and regulations. We cannot sufficiently convey what we feel on the high importance of this injunction, of abstaining from all observations on the political affairs of the country or government, in your intercourse, and in your correspondence. The very existence of the mission may be involved in an attention, or inattention, to this regulation!"

adversaries consistently object to this, since they also can talk of "the omnipotent power of heaven leading these people into the paths of light and truth," and even of "the outpouring of the Spir. it" upon them. The difference is, they introduce divine influ ence as something miraculous, and for the purpose of superseding human means; we as an ordinary blessing, promised to the church in all ages, and to encourage the use of means. They argue from what the Almighty can do, to what he must do, if ever the work be done; namely, convert them "in an instant:" we consider such talk as wild and visionary. Our opponents sometimes declaim against the "enthusiasm" of the Missionaries; but nothing like this will be found in any of their communications. Surely they must be hardly driven or they would not have attempted to con ceal their opposition to the progress of the gospel under the mask of fanaticism.

Do they really think it more probable, that God will convert a whole country "in an instant," than that they will be converted in the ordinary use of means? No, they expect no such divine interference, and, it may be, on this very account give it the preference. If the Hindoos must be converted, they had rather, it seems, that it should be done by the immediate power of God than by us; but it requires no great depth of penetration to per ceive that it would please them better still were it to be done by

neither.