sions, "I am full-I have all things, and abound." He was in the habit of thus receiving from the churches the means of subsistence; for in the Epistle to the Corinthians he refers to his accepting support from "other churches" as his ordinary practice; though in peculiar circumstances he had chosen to waive the exercise of his right, and had recourse to manual labour for the supply of his wants. In the Acts of the Apostles we have accounts of the first introduction of the gospel into several places, all of which, however, were civilized communities, and many of them possessing a considerable Jewish population, thus affording numerous facilities for missionary operations. Yet in these circumstances we find nothing to remind us of the peculiar prohibitions enjoined on the seventy disciples. One instance particularly demands notice. While the apostle was at Berea, he contemplated a mission to Athens. The place was invested with peculiar attractions. It was the seat of literature and philosophy, and the establishment of Christianity in such a station was therefore in the highest degree desirable. How then was the mission conducted? Did the apostle refuse to avail himself of the help which his fellow Christians were disposed to afford? From the inspired record we find that he was conducted by the brethren to Athens; while he waited" there, he must have been supported by what these brethren had provided, for there were as yet no converts to minister to his necessities; and during the remaining period of his stay at Athens, he must have been dependant on their christian liberality.

But the most decisive testimony to the general usage of the first missionaries is to be found in the Epistle of John to Gaius; and it is the more worthy of notice, as it refers to a period when it is pro

bable the venerable writer was the only surviving apostle; and when an ordinary and less elevated class of instructors may be considered as described in the passage. Adressing Gaius, the apostle adverts to his eminent liberality, and says of the strangers whom he supported and relieved, "They have borne witness of thy charity before the church; whom if thou bring forward on their journey after a godly sort, thou shalt do well; because that for his name's sake they went forth, taking nothing of the Gentiles. We therefore ought to receive such, that we might be fellow helpers to the truth." From this passage it is evident, that these " strangers" were members of christian churches, on their way to scenes of missionary labour. They were about to make known "the name of Christ," where, before their arrival, the gospel had not been introduced. It was one of the laws of apostolic and missionary labour, to "take nothing from the Gentiles" or heathen, till converts had been made, and churches had been formed. Those who were already converts, both in their personal capacity and their asosciated character, were under solemn obligations to assist in the work of evangelization. This assistance they rendered by all the practicable modes then within their power; and as the state of society at that period rendered a special attention to the rites of hospitality necessary, the primitive Christians were enjoined to show that attention. What one individual Christian could then do, would, by parity of reasoning, be the duty of other Christians. They might, therefore, on the same principle, have established a voluntary and organized plan of co-operation, if the circumstances of that æra had rendered it expedient; and we see nothing in these simple facts, but a warrant for similar co-operation in the present day. What then

Let it be particularly remarked, that to "take nothing from the heathen" was an established maxim in the primitive church. Yet, what is equivalent to this forbidden method is the only one which accords with the chimerical proposal of Mr. Irving! There are only three ways by which, either in ancient or modern times, missionaries could be supported. It must be either by the churches from which they are sent, or by the people to whom they go, or by their own resources, obtained from independent property or manual labour. If they have property of their own, they are then effectually "provided with scrip and purse;" but this, according to the new doctrine," would be a "prohibited condition." To "work with their own hands," even Mr. I. would not represent as an indispensable obligation. How then, but by the liberality of christian churches, can missionaries be supported? If thus supported, some system of correspondence and "remittance" must be adopted. In other words, they must be provided for; and because provision is thus made, Mr. I., in the wantonness of pulpit liberty, calls them "hired men-paid men — accommodatedand well conditioned"— their work as a "carpet warfare"—and their resources "fat and convenient things," &c.!! Mr. Irving ought to "blush and hang his head," after such insulting declamation. Well he knows, or ought to know, that limited, after all, are the helps afforded to missionaries; that most economical are the arrangements of Missionary directors; that in innumerable cases, extra grants are necessary to meet unforeseen contingencies; that the widows and

orphans of departed missionaries are dependent on the future bounty of the churches at home; and that no instance of adequate provision, derived from missionary labours has ever yet been found amongst this calumniated order of holy and successful men.

But in the next place, if it were proved, that in all the instances of primitive evangelization, the work had been left entirely to individual determination, wrought up to the highest possible assurance of eventual success; that in such cases there had been no provision, or attempt at provision, either by the devoted labourer himself, or by others on his behalf; that in the full confidence of faith he had gone forth, in literal aċcordance, with the instructions to the seventy; and that all the apostles had acted on this unmodified principle;-supposing all this, it would still be no adequate precedent in this age of the world. The reasons are numerous and obvious. The commission to the apostles in these respects, was peculiar and extraordinary. They were miraculously qualified, and supernaturally directed. They reeded not the process of education, or the guidance of experience. They could speak in every language in which it was necessary for them to speak at all. They required no premeditation in the most arduous circumstances; and the powers they exerted were at once their vouchers and their credentials. The fact of their success was itself intended to furnish one of the most decisive attestations to the truth of the christian doctrine; and therefore, to reason from any peculiar circumstances attending that success, to the disparagement of those prudential methods which common sense, under the guidance of enlightened principle, naturally suggests, is nothing less than sheer fanaticism! As well might Mr. Irving's reason

order at home, as the missionary character abroad. There is surely a less formidable trial of faith and confidence in Great Britain than in Africa or Hindoostan! Why then should Mr. Irving require those securities for his support in England, which he would refuse to the humble, patient, and self-denying men, who venture to "go forth amongst the heathen?" Why, to use his own language, does HE not "burn his ship, and cast away his scabbard, and trust in the goodness of his cause, his Leader's good conduct, sufficient wisdom, and all conquering power!" Mr. Irving's soul is too "full of forecast and consideration" to do this! He knows, as one of the "most faithful and religious nation upon the earth," that he must be “ prudent" in order to be "6 prosperQus!"

We trust enough has been said to evince the sophistry and extravagance of this "new doctrine." The error pervading the entire argument consists in confounding what was local, temporary, and miraculous, with obligations which are permanent, and principles which are universal. As well might the Israelites have made no provision for their food, and renounced the business of "sandalmaking," after they were settled in Canaan, because manna and quails descended on them in the desart, and their shoes "waxed not old!" With as great propriety might we reason against a liberal education for the ministry, because the first preachers of the gospel were fishermen and taxgatherers! If missionaries are to go far hence to the heathen," they must do all in their power to learn their language, and become acquainted with their customs. They must have the means of being conveyed to the places of their destination. They must not be left to perish on a foreign shore;

their instruction and support must be made. But what saith Mr. Irving? After describing, in his own rhetorical style, the excitement of the missionary fervour in those of the "three-times super-human order," he says, "then have they no rest-but hasten over land and over sea, over rocks and trackless desarts; they cry aloud and spare not, and will not be hinderedthey speak, they pray, they testify, they confess, they beseech, they warn, and at length they bless the people!" (p. 121.) Now we ask this man of" forecast and consideration," how all this, or any part of it, is to be accomplished without that very system of extensive preparations and provisions, which it is the object of his paradoxes to decry and condemn ?

Those who dislike every argument which is ad crumenam, or, in other words, wish to keep their money in their pockets, when the cause of missions is pleaded, will thank Mr. Irving for his orations. The fanatical Antinomian will conclude, that when God intends to save the heathen he will raise up some "super-human" being for the purpose, and then he will not require support! The cold-hearted professor, who wishes to be excused from the work of beneficence, will conclude, that more money is already given than the missionaries are entitled to. And the sceptical opponent of Christianity will decry the whole system as the offspring of folly, and the fabric of imposture! Let Mr. Irving descend from his lofty imaginings and vain speculations. Let him not try to effect a divorce between the principles of Christianity and the dictates of sound judgment. Let him remember that the age of miracles is gone by; and that the DUTY of evangelization is not restricted to individuals under some extraordinary afflatus, but made a perpetual ob

ligation, to be discharged by the exercise of ordinary powers, in the spirit of humble dependance on divine aid. Let him recollect that such an arrangement is illus trative of the divine wisdom, and analogous to the general dispensations of the divine government. Above all, let him renounce the fond conceit that any special revelation has been vouchsafed to him on the subject, condescend to regard the dictates of experience, and learn from those who have both thought and acted for the advancement of that kingdom which is "righteousness, peace, and joy in the Holy Ghost." It is not to men of stoical insensibility, or romantic abstraction, or uncalculating enthusiasm, that we must look for rational and persevering efforts in this hallowed cause, however severe may be their apathy, elevated their inde

pendence, or impassioned their zeal. We need men of sober minds and sincere intentions, whose discretion will be equal to their fervour, and who are not above being either taught, or in a subordinate sense, commissioned, by their fellow mortals. Far be it from us, to undervalue the splendour of talent or the ardour of devotion; but we think in this case that "the faith which overcometh the world" is most frequently associated with a humble spirit-that good sense is, in value and efficiency, next to unfeigned piety-and that the beau ideal of Mr. Irving is a kind of Missionary Diogenes, formed in his ungoverned imagination, without the sympathies of humanity, and above the necessities of ordinary beings :— whose exhibition will confer no honour on the inventor, and no benefit on the world.

FOR the sake of variety, we shall devote the whole of this article for the present month, to extracts from various publications, containing the most recent information respecting various interesting oc

rences.

SYNOD OF SOUTH CAROLINA AND GEORGIA.

The Synod of South Carolina and Georgia held its sessions the present year at Augusta, from the 18th to the 22d ult. From the report of the Synod on the state of religion within their bounds, we learn that although no special or extensive revival has blessed and refreshed any of the churches, yet in several portions of the church, there appears to be such an increase in the numbers, and such a seriousness and solemnity in the aspect and deportment of those who attend on the stated and occasional means of grace; so much more regularity and constancy in this attendance; and such a solicitude to hear the preached word, as have in many instances been recognized as favourable indications, that God may be about' to revive his work in the midst of the years.' The particular places in which these auspicious

appearances have existed latterly in a degree beyond what has been witnessed in former years, are, Charleston, Bethel, Morgan county, Mackintosh, Lexington, Eatonton, Mount Zion, Willington, Hopewell, S. C. and Pendleton."

After alluding to the prosperity of the Bible Societies, Education Societies, Society for Colonizing and Christianizing the Jews, Missionary Societies, Sabbath Schools, Bible Classes, and other benevolent institutions within their bounds, the Synod take the following notice of the new Theological Seminary, proposed by the Presbytery of South Carolina.

No object of deeper interest nor of more cheering aspect to the church of Christ. has been presented to the consideration of the Synod during the present sessions, than the project, originated by the Presbytery of South Carolina" for the establishment of a Literary and Theological Seminary within our bounds. These institutions have been loudly called for in our country, and the current of public opinion has run so strongly in their favour, that one after another has come into existence with a rapidity that is both pleasing and astonishing. The Seminary of the General Assembly, located at Princeton, N. J.

has now arrived at such a state of maturity, that its establishment may be regarded as considerably complete and as permanent. Since it originated, other institutions of a similar kind have been set on foot, and are in a state of encouraging and promising progress. Since the last sessions of the Synod of South Carolina and Georgia, the Presbytery of South Carolina, one of the component parts of this body, entered on a similar enterprize: and have taken preparatory steps towards the erection of a similar institution within our bounds. They have made a transfer of their plans and operations, so far as they have advanced to the Synod, who have deemed it proper to accept the offer, and to further this important object by their countenance, patronage, and prayers. The distance of the General Assembly's Seminary from our region; the difference of habits and feelings on many subjects from those formed and entertained among ourselves; and other circumstances that need not now he particularly detailed, appear to the Synod, fully to justify and in some degree to require, that a steady and vigorous effort should be made towards an establishment of this kind within our bounds. Under

this impression and belief, the Synod have entered cordially and unanimously into the plan commenced by the South Carolina Presbytery; and regarding it of vital importance to the southern church, entertain a flattering hope, that equal countenance will be given to this design by their churches; and that in due time a respectable institution will be found among ourselves, for furnishing our churches with well qualified" stewards of the mysteries of the Gospel," whose incipient and consummated course of preparation for the evangelical ministry will be made on the spot which gave them birth. They have every confidence that this new institution will receive all the attention and patronage which it merits, and which can be afforded to it, consistently with other important objects which our churches are now engaged in promoting.

Since May, the operations of the American and the New-York Religious Tract Societies, have been essentially increased. The American Tract Society has published since May 1, nearly 700,000 Tracts; making the whole number published, about 4,900,000. The New-York Society has published in the same period, not far from 300,000 Tracts, making the whole number published about 1,850,000. Both Societies have, within the past year, improved the quality of paper and the style of printing, inserted engravings on a large part of their publications, and commenced a new series of Children's Books. Of the latter, the American Society has now printed 15, and the New-York Society more than 30. The American Tract Society has stereotyped nearly one-third of its Tracts, and the New-York Society a much larger proportion of theirs. The American Society has about 550 life members; 12 members by annual subscription; more than 400 Auxiliaries, of which about 60 are west of the Alleghany; and 125 Depositories, in 19 different States. The NewYork Society has about 70 life members, and about 350 members by annual subscription; the former constituted by a donation of 20 Sp. dollars, the latter by a donation of 2 Sp. dollars. It has a few Auxiliaries, and no Depositories, it is believed, except in the city of New-York. The Female Branch of the New-York Society, has about 25 life members, constituted by a donation of 10 Sp. dollars; and 500 annual subscribers of fifty cents or more.

ODE TO THE SUN.

The following beautiful ode, written in imitation of Ossian's celebrated apostrophe to the sun, is from a small volume entitled, "Reminiscences, Moral Poems, and Translations, by J. Fellowes," just pub

Society comprise more than 22,000 pages; the Tracts published at New-York, being on an average much shorter. Besides these 192, the New-York Society has 15 Tracts in French, and 9 in Spanish. About half of the English series published at New-York, is contained in the publications of the American Society.

*This Society is now merged in the American Sunday School Union.

+ These Societies were formed in February last, and each of them is supposed to have published not far from 20 Tracts.