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ascertained that it is the gospel these millionaries preach. But, however we may hope the best, we cannot but feel some doubts on this subject, when we look at the report of the society. In the Poftfcript of that report, the arrival of a Rev. Mr. Kicherer from Africa, accompanied by three African converts, is announced. This Mr. K. the postscript says, informed the society of the “ judicious methods he took to gain “ the attention of the Hottentots, and keep “ them together, and of the mode he “ pursued in their religious instruction. Upon “ which the Lord has been pleased so to confer “ his blefling, that of fix hundred Hottentots, of « which his congregation consisted, about three “ hundred were praying persons." Upon reading thus far we were ready to conclude that Mr. K. confidered these three hundred persons, as believers of the gospel, not doubting but that he had learned from that " word” which he profefles to preach, that none but believers of the gospel are really praying perfons : fince all others are among those wicked whose every sacrifice is abomination to the Lord. How great then must have been our astonishment, upon reading the next sentence, in which he informs us that of those three hundred, he cona fidered forty only as converted persons. What then does Mr. K. mean by telling us of the three hundred praying persons ? Does he mean to insinuate that these, though still unconverted, though still disbelieving that gospel which reveals the “ true God” are notwithstanding in a more hopeful state, than the rest of his congregation ? D jes he mean to insinuate that an unconverted person, that is, one in his natural state of enmity against God, can really pray unto God? If this be his

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meaning, alas ! for the poor Hottentots. We would exhort this Mr. K. before he undertakes another mission to the Heathen, to go and search the scriptures. There, if his mind be enlightened by the Spirit of Truth, he will learn that all unconverted persons are on a level in the fight of God: all alike alienated from him and enmity against him; and that no circumstance whatever, in the case of any one of them can serve to distinguish him from the rest, or to make his state less dangerous. And he will learn also that no unconverted person can pray at all unto God: for “ how shall they call on him in whom

they have not believed ?” Rom, x. 12. He will see in the history of the apostle Paul, that, to pray, is one of the distinguishing characteristics of a converted person : for he will find the Lord, when he was fending ANANIAS to enquire for SAUL OF TARsus, defcribing the change in his state thus ; « Behold, he prayeth.” Acts ix. 11. Now there can be no doubt that the apostle Paul, in his unconverted state, was, what Mr. K. would call, a praying perfon; for, after the stricteft fect, he lived a Pharisee ; and we know that the Pharifees were famous for making long prayers; and yet, it appears from our Lord's address to Ananias, that he never really prayed before. In fine, Mr. K. will discover, that the blefsed Savi

while on earth, did not regard the unconverted praying perfons of his day, in a more favourable point of view, than the most notorious finners : for he told them plainly, that publicans and harlots thould enter into the kingdom of heaven before them.

When we see a man, with such views of the gospel as this Mr. Kicherer appears to have, fanctioned as a miffionary by the London Miffi

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onary Society, the pleasure with which we would otherwise contemplate its exertions, is much damped. The question, are all the missionaries of this stamp ? naturally arises in our minds; and suggests this other, if the blind lead the blind, Ihall they not both fall into the ditch ?

It may be urged that this Mr. K. does not belong to the London Missionary Society, but to the Rotterdam. Why then insert, as information likely to be grateful to their religious friends, such awfully unfcriptural expreflions ? We dekre to believe that these expressions do not contain the sentiments of the Missionary Society, nor of the men whom they employ to preach among the Heathen: but how are we to account for their introduction into the report ? Do they contain the fentiments of the secretary, Mr. George Burder? We trust not : but it is that gentleman's part to disprove this. Our object is, not to attach blame to any individual or body of men, but to detect dangerous error, to bring it to the light, and, having exposed it, to consign it over to its author, the prince of darkness; for he is also the father of lies.

We have thought it necessary to {peak thus at large on this subject, because, in the English Evangelical Magazine for November, we find, in a paper entitled “ Extracts from the periodical accounts of the Rotterdam Missionary Society," this dangerously erroneous principle put forward in terms even more unscriptural than those already alluded to.

After mentioning the progress the Hottentots have made in reading, &c. it is added, “ and most of them take a delight in the knowledge of God and his service ; nay there are those who give reason to think that a work of the Holy Spirit appears in their bearts.So then

s acconding according to the gentlemen who conduct this Magazine (for we must consider the sentiment as theirs, since they have taken the trouble of extracling it from the report of the Rotterdam Society) it is possible for persons, whose hearts have never been influenced by the Holy Spirit, to delight in the knowledge and service of God. This is in effect, to say that men may be turned unto God and attain unto eternal life, without any work of the Holy Spirit on their hearts : for the Lord and Saviour has told us, that it is life eternal TO KNOW the true God: John xvii. 3 : and, since the carnal mind, that is, the mind of man in his natural state, is enmity against God, it is obvious that they who delight in the knowledge and service of him, are delivered from its dominion, and have undergone a complete change : if this be true, what occasion is there for the Spirit ?

But we desire to know from these gentlemen in what the work of the Holy Spirit consists : for, if, independent of its influence, men can delight in the knowledge and service of God, it cannot consist in any thing connected either with religion or morality : for we are bold to say, that to know and serve God, is the fum of all religion and of all morality.

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Had Jefus, when buried, like other mortals, remained in the grave, I had stedfastly adhered to the Pharisees, and gloried in being one of them; as being convinced, that the grand controversy about righteousness, which was carried on with great zeal on both fides, was now fairly decided in their favor, and that they had gained an additional honor by the opposition.

I received a liberal and virtuous education among the Sadducees, who admit no sense of our sacred writings but what they think agreeable to found philosophy. But happening, about the time that Jesus made his appearance, to fall

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