position to what we believe would promote our best good. Now, can a person be a Christian, if either of these suppositions be true of him?”—p. 5. The second train of argument is thus happily introduced. "The common sense of mankind gives a decided voice in favor of considering those only the friends of Christ, who keep his words. Different names are given to different professions. A physician is one who practises medicine; a lawyer, one who practices law. An instructer of youth is not a mechanic, a soldier, nor a farmer. These and similar terms, imply knowledge of a peculiar kind. Christianity also has something peculiar to itself; and a professor of it is supposed to possess this peculiarity. He is supposed to possess a knowledge of God in a peculiar sense-to understand things spiritually discerned.' He is professedly a soldier of the cross. But religion is not merely a profession that implies knowledge of a peculiar kind. It is a powerful principle of action; and its possessor is not only supposed to be taught by Christ, but tc have his spirit, and, of course, to be like him in character and efforts. Hence, a Christian, or disciple of Christ, is defined to be one who believes his doctrine, imbibes his spirit, and follows his example.' Now the common sense of man says that no term descriptive of character, can be appropriately applied to any person who does not give evidence of possessing that character. How do men come to be considered, and to be called generous and benevolent, but by acting out such feelings? We have learnt from experience, that talking of honesty and of love to our neighbor, does not prove men to be honest and affectionate. Action is the test of character. Men act as they believe and feel. The priest and Levite, who passed by the wounded Jew, showed that they looked upon him with very different emotions of soul, from that with which the Samaritan did; and the Saviour significantly inquired, which of them was his neighbour?" Would we consider a man to be a friend to the cause which we had espoused, unless he exhibited some interest in its prosperity, and made some efforts to advance it? Or, would we allow that he was much attached to us, if, when we needed assistance, and he was in a condition to afford it, he manifested as little concern for our welfare, as others did, by doing as little to aid us? To make good our claims to peculiar affection for any being, we must do more to promote his interests, and to please him, than our fellow-men, who make no such pretensions. Again: who are esteemed patriots, but men who show their love for their country, by endeavoring to promote its prosperity and happiness? Would a person, during our revolutionary war, have been considered a patriot, who should have stood by, and seen his country's peril, and still have shown an unwillingness to make efforts and sacrifices to save it from oppression and ruin, or even should have manifested an indifference to the issue of that struggle for liberty? Would other men than those of a kindred spirit with Howard and Clarkson-than those who make efforts to alleviate the miseries of our race, be called philanthropists? Now, religion is the patriotism of heaven. It is love for that kingdom which is not of this world.' Can a man be a patriot of this higher class, without feeling, at least, as deep an interest, and making as great efforts for the prosperity of this kingdom, attacked on every side, as he would be required to feel and to make for his country thus opposed, to gain the name of patriot in an inferior sense? Religion is also philanthropy. It is that elevated philanthropy which Christ exhibited, going about doing good, and offering up his life on the cross, for the redemption of mankind. It looks, not merely to the temporal, but to the spiritual wants of a world. Certainly, the heart must be thrilled with as deep feeling in view of perishing millions, and as great sacrifices be made for their salvation, in order to entitle us to be called Christians, as would be the feelings and sacrifices necessary to render it proper to call us men of philanthropy—of that kind of philanthropy which alleviates only bodily suffering, and saves only from temporal death. Yea, Christian is a term of better associations, and of a more elevated character than that of patriotism or philanthropy, in their ordinary acceptation-implying larger views, and deeper feelings of benevolence," pp. 10-13, The third series of evidence, is made up of a cogent array of passages from the New Testament, from which the following conclusion irresistibly results, and to which we solicit particular attention. "It is, then, not only against reason, and the common sense of mankind, but unscriptural, to say, a Christian ought to obey Christ-ought to be benevolent, and active in advancing his cause. It is, indeed, a gross perversion of language; as much so, as it would be to say, an affectionate child ought to love his parents, a faithful servant ought to serve his master, or a man of integrity of heart, and of a benevolent disposition, ought to be honest and charitable. Christians are considered throughout the Bible, as keeping the commandments of Christ;' as being 'the light of the world;' as improving, not burying their talents.' Still, it is doubtless proper and scriptural, to exhort professors of religion to keep the words of Christ;' meaning, however, by such exhortations, that this is the only way by which they can evince the sincerity of their profession; and that, when they know their duty, and the motives to obey, if they do not endeavor to yield obedience, they will make it clearly evident that they have not that religion which is as a well of water springing up into everlasting life,' sending forth healthful streams, but are yet in their sins,' with the wrath of God abiding on them.'" pp. 17, 18. The inferences deduced from the whole discussion are these: That every professor of religion who does not make efforts, and feel an anxiety to keep the commandments of Christ, ought, immediately, either to repent and do works meet for repentance, or to disclaim the Christian name, and to abandon all hope of heaven; and that it is wrong to encourage professors of religion to hope for heaven, who manifest no solicitude for the honor of the Lord, and who are living in habitual disobedience of his requirements. Under this last inference occurs a passage, addressed especially to ministers, whose solemn tones we leave to linger on the hearts of our brethren in that responsible office. "Let every watchman on Zion's wall, if he would not have the blood of souls, even of some of the church, required at his hand, consider those only to be Christians who are obedient; who bring forth good fruit,' and warn all others of their exposure to coming wrath-(Col. iii. 6, and Matt. iii. 10.) If this be done, if suitable instruction and warning be given, every professor of religion will be influenced to cleave to the Lord with purpose of heart; to make efforts to grow in grace, and to save the perishing; and will rejoice in hope of glory, if he be not dead in trespasses and sins,' if he have not the form of godliness' without its power, if he possess the principle of religion to be developed. Viewed in the most favorable light, then, that kindness, (the production often, indeed, of strong attachment,) is cruelty, which leads the pastor of a people to extenuate and palliate the disobedience and offences of the professedly religious under his watch-care, who are living in neglect of duty, and, consequently, affording no evidence of piety, and enjoying no divine consolation. The wickedness of their conduct should be affectionately, but plainly pointed out, and they urged to repentance. Anxiety should be awakened in the bosoms of such persons for their eternal welfare; and, when awakened, let no one presume to quiet their fears with assurances that they once made their peace with God, and need not be alarmed. It may be most disastrous to their souls for them to find hope, and comfort, and joy, in any other way, than in looking immediately to Christ, and consecrating all they have and are, to his service." pp. 23, 24. DIFFERENT IMPRESSIONS OF THE GOSPEL. Thus, Christianity, "A tree upon the land throws nothing but a shadow; but upon the water it traces a beautiful reflection. though in itself the same, operates very differently upon different and characters. Some minds are susceptible of its shadows alone; while upon others, its reflection descends in all its beauty, gracefully melts into the mirror of the soul." PROSPECTS OF CHRISTIANITY. Whosoever looks back upon the gradations by which Christianity has proceeded-whoever contemplates it, passing like the finger of Heaven, over the Harp of the Past, and drawing forth longer chord than bea richer and fuller vibration as it reached a fore-will be convinced that it has surmounted its principal difficulties, and that it has nothing to encounter which it has cause to fear." "The progress of Reformation is silent at first, but it will burst with a mightier voice in the end. As after a period of prophetic stillness, the thunder awakens with a deeper roll." "Time will leave a deposite round the pillars of Error, like the sand which gathers round the columns of Palinyra-accumulating by almost imperceptible degrees, to do the work of an earthquake at last." The following exquisite description of the wretched slavery of a worldly spirit is taken from Miss Landon's "Lines of Life." Happy indeed, are they, who know nothing of it by experience! Who, on reading this vivid picture, would not exclaim with the fervor of St. Paul-"God forbid that I should glory, save in the cross of our Lord Jesus Christ-by whom the world is crucified to me, and I unto the world."--ED. WORLDLY CONFORMITY. "I hear the spiritual, the kind, We are pleased, as we are readers will be also, to see this neat and sure our portable reprint of Whitfield's Ten Sermons. They are valuable memorials of the evangelical sentiments and spirit of the most eloquent, devoted, and successful minister of modern times. Though far from giving a full conception of the power of his preaching, they will afford some idea of his manner of unfolding and apply ing to his various classes of hearers, the glorious truths of the Gospel-truths to which the seal of God's Spirit was set in the conversion of thousands. For this delity, or a more seasonable present to a young man exposed to their corrupting influence, we know not where to find. The name of Dr. Morison is new to us, though it seems that, in his own country, he is not unknown as an author. He appears, from the incidental notices scattered through his work, to be an Independent minister of the city of London; yet possibly we are mistaken in this opinion. best writers on the subject of which he His materials are drawn from many of the treats, and he has handled them with uncommon wisdom and ability. He has could have thought possible, the very pith given us, in a smaller compass than we and marrow of the works of Andrew Fuller, Bishop Wilson, Paley, Erskine, and Robert Haldane, Esq.,-the latter, a masterly performance, which has never been reprinted in this country, though it has and Scotland. Yet Dr. Morison's work run through several editions in England eral ideas. reason, with all their literary imperfec-1, by no means, a bare skeleton of gentions, they ought to live, even side by It is well compacted with side with those of Robert Hall, that it original thought and feeling. It is warm may be seen how the same vital elements In short, it is the most instructive, as well with life and love. Its spirit is excellent. pervade and vivify discourses which are written in such a different style of elo- as the most interesting little book on the quence-making them both the power of subject, we ever had the pleasure to read. God unto salvation. The value of Mr. Loring's edition is much enhanced by the able Memoir of Whitfield prefixed to the serinous. COUNSELS TO YOUNG MEN ON MOD-I ERN INFIDELITY AND THE EVIDENCES OF CHRISTIANITY. By John Morison, D. D. Author of an "Exposition of the Book of Psalms," etc. Boston: James Loring. 1834. 18mo. pp. 237. The preciousness of Christ! What a theme! Could we speak with the tongues of men or of angels, should we ever be able to do it justice? Even the humblest attempt, therefore, to set it forth, should be welcomed by the Christian with delight Here is the best little book on the Eviden- and gratitude. We remember the pleasure ces of Christianity that has ever fallen into with which, several years ago, we perused our hands. Highly as we esteem those the discourse of the excellent Thomas prepared for the service of the young, by Vincent, upon this subject, notwithstandDoddridge, Porteus, Alexander, and oth- ing its prolixity of method, and quaintness ers; much as we value the works of Les- of style. In the present attempt by Mr. lie, Gregory, Chalmers, Erskine, Gurney, Thornton, though written designedly in a and the like, were we to choose a book plain and simple style, for the sake of the for a young friend of ours, which should poorer class of readers, we discern much be, in our judgment, the best single work of the same unction of spirit, and rich he could read, to gain in a brief compass, evangelical sentiment, with a considerable the most comprehensive view of the Chris- improvement upon his predecessor, in tian Evidences, we should give the prefer- point of method and diction. It belongs ence to the work before us. Not that it to a class of books, which no real believ displays more originality, talent, or learner can read, without a holy relish and reing, but that it is, as a whole, better fitted freshment to his soul. He will find in it to accomplish its object. A better anti- a sweet odor of Christ-a savor of life dote to the lying pretences of modern infi- unto life. MISSIONARY REGISTER. Subscriptions and Donations to the General Convention of the Baptist Denomination, in the United States, for Foreign Missions, &c., should be transmitted to Heman Lincoln, Esq., Treasurer, at the Baptist Missionary Rooms, No. 17, Joy's Buildings, Washington Street, Boston. The communications for the Corresponding Secretary should be directed to the same place. A TABULAR VIEW OF THE MISSIONS OF THE AMERICAN BAPTIST BOARD, For January 1, 1835. At the beginning of the new year, we again present our readers with our brief annual survey of the Missions of the Board. By a careful comparison of this table with that of last year, it will be seen that while three of our beloved missionaries have been removed by death, the whole number, including those sent out to the East is considerably increased. The number of stations under the care of the Board is 21; the number of missionaries and assistants 109; the number of mission churches, (formed, we trust, on the primitive model) 16; the number added the past year by Christian baptism on a profession of faith in the Redeemer, not far from 200. The number of converts baptized at all the stations since the organization of the Board in 1814, is about 1500. What hath God wrought! more than six thousand in a single month, and three hundred have been called for at his house, in a single day. Near the city, is a large body of Karens, who can speak the Burmese language. Among these, Ko Thahbyoo, Moung Zoo-thee, and, subsequently, Taunah, and Pandah, from Maulmein, have labored, the last year, with most encouraging success. Five have been baptized; six more have requested baptism, and nothing but the persecuting spirit of the Burmans has prevented still greater numbers from coming out on the side of the Gospel. They have abandoned strong drink, and the worship of Nats. In the towns of Dalla, Ling, and Man-bee, Bassein, and Kya-dau, the leading Karens have offered to build zayats for preaching, and to establish schools, |