vine inward revelations, which we make absolutely necessary for the building up of true faith, neither do, nor can ever contradict the outward testimony of the Scriptures, or right and sound reason. Yet from hence it will not follow, that these divine revelations are to be subjected to the test, either of the outward testimony of the Scriptures, or of the natural reason of man, as to a more noble or certain rule and touchstone for this divine revelation, and inward illumination, is that which is evident and clear of itself, forcing, by its own evidence and clearness, the well disposed understanding to assent, irresistibly moving the same thereunto, even as the common principles of natural truths, do move and incline, the mind to a natural assent." Prop. ii. utterly deny."-" That this revelation is necessary, we have already proved." Prop. iii. § ix. Now, without stopping to inquire whether the Christian Observer's charge be justified by these extracts, I have no hesitation in saying, that they contain, what appear to me, great and fundamental errors. 1. Barclay affirms, that the Holy Spirit makes to each individual be liever, a new revelation, not, I admit, of new doctrines, but of the old doctrines of Christianity; and he deems such a revelation to be indispensably necessary to true faith, and to be always evident and clear to the senses. In short he places every true Christian on precisely the same footing as to direct and immediate and sensible communication with the Divine Spirit, with those to whom the Scriptures were revealed *. Now according to the commonly received views of pious Christians, which I think are the views of Scripture, the office of the Holy Spirit is not to make a new revelation of old doctrines to each individual, but by a powerful, though imperceptible influence (imperceptible in the mode of his agency, not in the effects of that agency) to lead the hearts of men to embrace, believe, and obey the truths which are already revealed in Scripture. And they judge of the reality of the Holy Spirit's operation on the heart, not by impressions made on the senses, but by a careful comparison of the ef "From these revelations of the Spirit of God to the saints have proceeded the Scripturesoftruth." "Nevertheless because they are only a declaration of the fountain, and not the fountain itself, therefore they are not to be esteemed the principal ground of all truth and knowledge, nor yet the adequate primary rule of faith and manners. Yet because they give a true and faithful testimony of the first foundation, they are and may be esteemed a secondary rule subordinate to the Spirit, from which they have all their excellency and certainty: for as by the inward testimony of the Spirit we do alone truly know them, so they testify, that the Spirit of God is that guide by which the saints are *This question might fairly, in my led unto all truth. Therefore ac- opinion, be referred to a criterion to which cording to the Scriptures the Spirit the Quakers could hardly object. Let them is the first and primary leader. See- produce even one well authenticated ining then that we do therefore re- stance of an individual, who having never ceive and believe the Scriptures be- read or heard of the propositions containcause they proceeded from the Spi- ed in Barclays Apology (which proposi rit, for the very same reason is the tions, in substance at least, they would adSpirit more originally and princimit to be the likeliest subjects of direct pally the rule." Prop. i. "We distinguish betwixt a revelation of a new gospel and new doc trines, and a new revelation of the good old gospel and doctrines: the last we plead for; but the first we CHRIST. OFSERV. No. 58. and immediate revelation) should yet have had them revealed to him by the Holy Spirit. I am far from affirming that the Holy Spirit may not impart knowledge in this way. The question is whether it be the mode in which he chuses to impart knowledge. 4 K fects produced on their tempers, dispositions, affections, and conduct, with the effects attributed to that operation in the Scriptures. I must leave the reader to form his own conclusion with respect to the truth and tendency of these different systems. For though I have myself a strong and decided opinion with respect both to the erroneousness of Barclay's views on this particular point, and the pernicious consequences to which they would naturally tend, if uncontrolled by the rigid discipline (a discipline in many important respects to be highly approved) established among the Quakers; yet my present purpose is not to attempt a confutation of Barclay's errors, or an exposure of their tendency; but merely to state his sentiments on the point under discussion, and to contrast with them what I conceive to be the sound and scriptural view of the matter. 2. Barclay seems to think that even the truth of Scripture can only be perceived by those who themselves have had a corresponding revelation. The truth of Scripture, however, is a fact capable of proof by the same external evidence which satisfies us of the truth of any other fact. The application of this truth to the conscience, so as to produce its proper and genuine effect, in renewing the heart of fallen man, and raising him from the death of sin to a life of righteousness, is indeed the sole work of the Holy Spirit. But this is obviously a very distinct thing from a new revela tion. 3. Barclay maintains that the Scriptures are only a secondary rule of faith and manners. The right opinion I take to be, that the Scriptures are to us the only safe, the supreme rule of faith and manners; and that what we want is not a better or higher rule, but the will and the power to walk conformably to this: which will and power are to be acquired only by the inward operation of the Holy Ghost. It will readily be admitted, that the Scrip tures derive all their excellency and certainty from their being dictated by the Holy Spirit. It will also be admitted that that Spirit alone can lead men to the cordial belief and practice of the truth; but surely it does not therefore follow that the Scriptures are not to us an adequate primary rule of faith and manners. The fair inference seems to me to be the direct converse of this. At least to affirm that because the Holy Spirit has given us a revelation of the will of God, he himself and not that revelation must be the rule of our con duct, seems to be a very illogical conclusion. I will not detain your readers to point out the inconsistency which there is in affirming, that whatever any do, pretending to the Spirit, which is contrary to Scripture, is a delusion; and yet maintaining at the same time that revelations are not to be subjected to the test of Scripture. Such a test would doubtless be inconvenient in many cases: when applied, for instance, to try such revelations as those recorded by George Fox, by which he tells us, that different persons were moved of the Lord to go naked in the open streets, markets, cities, &c. as signs to the people (Fox's Journal, 3d ed. p. 323, 386.) I verily believe, however, that were any one to pretend to similar revelations in the present day, the good sense and sobriety of the Quakers would lead them to be among the first to check such pretensions; and that they would, with out any hesitation, call to their aid those passages of Holy Writ which require all things to be done "decently," and to "edifying ;" and which recommend to the practice of Christians, "whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report." Indeed, Sir, I entertain a strong persuasion that juster sentiments, respecting the authority of Scripture, are held by many modern Quakers than I can discover in the writing of Barclay. The work which gave birth to this discussion, I mean Tuke's Principles of Religion, appears to me, when compared with the Apology of Barclay, to confirm this idea; and it is still farther strengthened by the zealous and honourable support which the Quakers, throughout the kingdom, and particularly in London, have given to the British and Foreign Bible Society." I am, &c. yours, Βιβλο-Φιλος.. MISCELLANEOUS. ACCOUNT OF THE FIRST PROTESTANT honoured with an audience by his MISSION TO INDIA, EXTRACTED FROM Majesty George the First. He was THE MEMOIRS OF THE KEV. DR. THE first person appointed to superintend a protestant mission in India, was Bartholomew Ziegenbalgius, a man of considerable learning and of eminent piety, educated at the University of Halle in Germany. Having been ordained by the learned Burmanuus, Bishop of Zealand, in his twenty-third year, he sailed for India in 1705. A complete century will have revolved in October of this year (1805) since the mission in India began. Immediately on his arrival, he applied himself to the study of the language of the country, and with such success, that in a few years he obtained a classical knowledge of it; and the colloquial tongue became as familiar to him as his own. His fluent orations addressed to the natives, and, his frequent conferences with the Brahmins, were attended with almost immediate success; and a Christian Church was founded in the second year of his ministry, which has been extending its limits to the present time. During his residence in India, he maintained a correspondence with the king of England and other princes, and with many of the learned men on the Continent. In the year 1714 he returned to Europe for a few months on the affairs of the mission. On this occasion he was also invited to attend a sitting of the Bishops in the "Society for promoting Christian Knowledge ;" where he was received with an eloquent address in the Latin language; to which he answered in the Tamul tongue; and then delivered a copy of his speech translated into Latin. The grand work to which the King and the English Bishops had been long directing his attention, was a translation of the Scriptures into the Tamul or Malabarian language. This indeed was the grand work; for wherever the Scriptures are translated into the vernacular tongue, and are open and common to all, inviting enquiry, and causing discussion, they cannot remain a dead letter; they produce fruit of themselves, even without a teacher. When a heathen views the word of God in all its parts, and hears it addressing him in his own familiar tongue, his conscience responds, "This is the word of God." The learned man who produces a translation of the Bible into a new language, is a greater benefactor to mankind than the prince who founds an empire.-The "incorruptible seed of the word of God" can never die. After ages have revolved, it is still producing new accessions to truth and human happiness. So diligent in his studies was this eminent missionary, that before the year 1719 he had completed a translation of the whole Scriptures * For a review of this work, see No. for into the Tamul tongue; and he also May, p. 308. composed a Grammar and Dictionary of the same language, which remain with us to this day. The peculiar interest taken by king George the First, in this primary endeavour to evangelize the Hindoos, will appear from the following letters addressed to the missionaries by his Majesty. "George, by the Grace of God, King of Great Britain, France and Ire land, Defender of the Faith, &c. to the Reverend and Learned Bartholomew Ziegenbalgius and John Ernest Grundlerus, missionaries at Tranquebar in the East Indies, 1 "Reverend and Beloved, "Your letters dated the 20th of January of the present year, were most welcome to us; not only be cause the work undertaken by you of converting the heathen to the Christian faith, doth, by the grace of God, prosper, but also because that in this our kingdom,such a laudable zeal for the promotion of the Gospel prevails. "We pray you may be endued with health and strength of body, that you may long continue to fulfil your ministry with good success; of which, as we shall be rejoiced to hear, so you will always find us ready to succour you in whatever may tend to promote your work, and to excite your zeal. We assure you of the continuance of our royal favour. Given at our Palace of Hampton Court, the 23d of August, A. D. 1717, in the 4th year of our Reign. GEORGE R." The English nation will receive these letters (now sent back in the name of the Hindoos) with that reverence and affectionate regard, which are due to the memory of the royal author, considering them as a memorial of the nation's past concern for the welfare of the natives, and as a pledge of our future care. Providence hath been pleased to grant the prayer of the King, "that the work might not fail in generations to come." After the first missionary, Ziegenbalgius, had finished his course, he was succeeded by other learned and zealous men; and lastly, by the Apostle of the East, the venerable Swartz, who, during a period of half a century, has fulfilled a laborious ministry among the natives of different provinces, and illuminated many a dark region with the light of the Gospel. The pious exertions of the King for the diffusion of religious blessings amongst the natives of India, seem to have been rewarded by hea ven in the temporal blessings to his own subjects in their intercourse with the East; by leading them onward in a continued course of prosperity and glory, and by granting to them at length the entire dominion of the peninsula of India. But these royal epistles are not the only evangelic documents of high authority in the hands of the Hindoos. They are in possession of letters written by the Archbishop of Canterbury, of the same reign; who supported the interests of the mission with unexampled liberality, affection, and zeal. These letters, which are many in number, are all written in the Latin language. The following is a translation of his Grace's first letter; which appears to have been written by him as president of the "Society for promoting Christian Knowledge." "To Bartholomew Ziegenbalgius, and John Ernest Grundierus, preachers of the Christian Faith, on the Coast of Coromandel. "As often as I behold your let ters, reverend Brethren, addressed to the venerable Society instituted for the promotion of the Gospel, whose chief honour and ornament ye are; and as often as I contemplate the light of the Gospel, either now first rising on the Indian nations, or after the intermission of some ages again revived, and as it were restored to its inheritance; I am constrained to magnify that singular goodness of God in visiting nations so remote; and to account you, my Brethren, highly honoured, whose ministry it hath pleased him to employ, in this pious work, to the glory of his name, and the salvation of so many millions of souls. "Let others indulge in a ministry, if not idle, certainly less laborious, among Christians at home. Let them enjoy in the bosom of the Church, titles and honours, obtained without labour and without danger. Your praise it will be (a praise of endless duration on earth, and fol Archbishop Wake, lowed by a just recompense in heaven) to have laboured in the vineyard which yourselves have planted; to have declared the name of Christ, where it was not known be fore: and through much peril and difficulty to have converted to the faith those, among whom ye afterwards fulfilled your ministry. Your province, therefore, Brethren, your office, I place before all dignities in the Church. Let others be Pontiffs, Patriarchs, or Popes; let them glitter in purple, in scarlet, or in gold; let them seek the admiration of the wondering multitude, and receive obeisance on the bended knee. Ye have acquired a better name than they, and a more sacred fame. And when that day shall arrive when the chief shepherd shall give to every man according to his work, a greater reward shall be adjudged to you. Admitted into the glorious society of the Prophets, Evangelists, and Apostles, ye, with them shall shine, like the sun among the lesser stars, in the kingdom of your Father, for ever. "Since then so great honour is now given unto you by all competent judges on earth, and since so great a reward is laid up for you in heaven; go forth with alacrity to that work, to the which the Holy Ghost hath called you. God hath already given to you an illustrious pledge of his favour, an increase not to be expected without the aid of his grace. Ye have begun happily, proceed with spirit. He, who hath carried you safely through the dangers of the seas to such a remote country, and who hath given you favour in the eyes of those whose countenance ye most desired; he who hath so liberally and unexpectedly ministered unto your wants, and who doth now daily add members to your Church; he will continue to prosper your endeavours, and will subdue unto himself, by your means, the whole Continent of Oriental India. "Oh, happy men! who, standing before the tribunal of Christ, shall exhibit so many nations converted |