immeasurable value of the christian church as an institution of the New Testament adniit of no denial, or doubt. The subject has no bearing on the discussion of the mode in which persons shall be received into the christian church, or inducted into the offices of that church. All these questions must be entirely left to ecclesiastical bodies. With the peculiar responsi bilities of those who hold the licensing or ordaining power, there is no intention on the part of any one to interfere. Prescription and dictation are also to be wholly set aside. The day is gone by when any measure or mode can be forced on a reluctant community, or a rebellious denomination. Finally, there is no ground for doubt in respect to the support which the agents, who may be employed in the work, shall receive. They are not called upon to labor gratuitously. The Bible has determined that the missionary laborer is worthy of his hire.

The question is: Whether benevolent efforts in any one denomination of Christians, or in any two denominations, or in any portions of them, which may choose to unite their strength, shall be voluntary, or be controlled by, and be accountable to, an ecclesiastical organization? Is the conversion of the world to be left, (with the blessing of the Holy Spirit, and under the guidance of his written will), to the voluntary, unrestricted efforts of individuals in the church; or is it to be accomplished by the church, in her distinctive capacity, as an organized, ecclesiastical body?

We have no intention to enter upon an extended reply to these questions at the present time. Our limits, as well as other circumstances, do not permit us. Our principal object will be accomplished, if we succeed in clearly presenting the main question at issue, and also in briefly indicating the line of argument which may be pursued.

At the very outset of the inquiry, we are met with the objection, that the church was constituted for the very purpose of extending the gospel through the world, and that voluntary associations, in assuming this work, are usurping the functions of the church, and depriving her of those privileges and responsibilities which were assigned to her by her Lord and Master. But this, it is conceived, is a mere verbal, unsubstantial objection. The churches are now on the voluntary mode, in effect, performing the work. The voluntary association is the agent, or the trustee of the churches. Its life is derived from them. If they withdraw their support, it dies of course. Its agency is

a derived and subordinate one. It is the mere creature of that public opinion which prevails in the churches. If they become dissatisfied with its proceedings, or lose their confidence in the importance of its object, it disappears immediately. The national society formed a few years since, for the benefit of the Jews, is an instance. True, the association is not formally, and directly responsible to any ecclesiastical organization. But it is responsible to the churches in fact, and in the highest sense. It cannot subsist without their countenance. Even the small permanent funds, which a few societies have collected, cannot be squandered or perverted, unless the great body of the church becomes corrupt; and if such a result should take place, could funds or any thing else, be more secure in the hands of the church itself? We do not learn from the New Testament, that our Lord assigned the work of propagating his gospel to the church in her distinctive, organized capacity. He commissioned his disciples to make known his revelation. There is not the least intimation, so far as we can discover, that he required his followers to proceed in this enterprise, in their church-capacity. He seems to have left them at liberty to adopt any mode, which, in the circumstances of Providence, and under the guidance of his Spirit, might be found to be the best. In a case of "offence," or discipline, Matthew, 18: 15-17, the church is to have cognizance. But in efforts to propagate the gospel, no reference to the church, in her distinctive form, is required. It yet remains to be proved that our Saviour in commissioning his disciples, Mark 16: 15-18, Acts 1: 4-8, to evangelize all nations, addressed them as an organized church, or as the representatives of any future ecclesiastical body. He rather sent them forth as simple missionaries, witnesses of his resurrection and of his mighty works, Luke 24: 48, pioneers, and in many respects, patterns of all who should thereafter labor in the same beneficial work. In the few directions, which he left them, they are required to remain in Jerusalem till endued with power from on high; then to go out every where, and make known the terms of salvation; being assured that he would furnish them with all necessary aid.

Accordingly, the apostles, "with the women, and Mary the mother of Jesus, and with his brethren," about one hundred and twenty in all, met in Jerusalem, and engaged in prayer and in conference, till the miraculous descent of the Holy Spirit. They then preached the gospel to the inhabitants of Jerusalem, and

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 Jerusalem. At 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 uncom

mon. 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.