century; the first was in March 1707. In the first conference, one of the Missionaries had spoken very decidedly against the religion of the Malabarians. To which one of the Bramans thus answered, "Our religion is venerable for its antiquity, and has been professed by many pious kings and holy prophets, through an uninterrupted succession of many incircling ages; which, if false and erroneous, neither God nor man would have approved the same for so many continued durations, aud progresses of time; but cer, tainly some one or other would have honestly discovered the imposture and cautioned his companions against pious cheats and sacred forgeries." To this reasoning the missionary thought proper to give this reply; "Uninterrupted succession, and great throngs of proselytes are no characteristics of the truth of any religion; else it would follow that the devil is very orthodox: for he is as famous for the multitude of his disciples, as he is for his hoary, venerable antiquity." p. 5. In Conference 9th-"Then stood up a venerable old man and said-What you have said of God's benefits towards us, and of our unthankfulness towards him, is all very true: but that we have no true, but false Gods in our country, this you are still to demonstrate. For though the christians call us heathens, we are not so in reality; but we are a very ancient nation, whose religion is as old as the world itself." p. 103. In Conference 15th-"An old Braman stood up and said-Ihave perused all the histories of our Gods, and never doubted of the truth of their divinity; and it would look very odd in a man of my age, now to call in question a proposition so uninterruptedly and universally received." p. 169. In Conference 16th, a Braman said "Sir, we see you would fain expose us to the laughter of all the people; but we would have you to know, that these Gods, whom you so vilify, have been worshipped by our ancestors for ten thousand years; and as long as the inhabitants are contented with their Gods and religion, what have you to do to intermeddle in our affairs." p. 181. Conference 26th "We can easily guess what you would be at: you would, Sir, root out of the land, our established religion, and introduce your own in its room." p. 258. Conference 28th-"We abound more in good works, than the christians do." p. 271. Conference 31-"What! would you have us, Sir, turn apostates from the religion of our fathers?" p. 286. Conference 32nd "I asked them in the next place if they could demonstrate that their idols were true Gods. They answered, that the matter being selfevident, wanted no proofs or demonstrations; for they had been a dored as Gods, for many thousands of years, by all the sages and wise men in all the past ages of the world." p. 293. Thus we see that the grand argument, so much relied on by some people of the present day, may be applied for the support of any opinions which have been long and generally prevalent, in any country on the face of the earth. It was worthy of the same regard from the lips of a Braman, that it now is from the lips of a christian minister. It was an argument urged by the papists, against the protestants; and it was as good in that case as it is from one sect of protestants against another. It proves nothing more clearly, than the inconsideration of those by, whom it is urged. An argument which will equally support each part of a thousand contradictions is unworthy of the confidence of any christian. We shall close this article with a paragraph from a Malabarian letter to the Danish Missionaries. "The Mahometan will have his religion to be absolutely the best; the Christians condemn all but themselves; and we, Mala barians, think our religion best for us; and question not but that christians may be saved, if they lead lives conformable to the precepts of their religion," p.242. ON THE WORDS DISCIPLE AND CHURCH. THE variations which have taken place in the meaning of some words since the days of the apostles, are an occasion of many misapprehensions in reading the sacred volume. Different sects of christians become accustomed to use the same words in different senses. Then persons of each sect read the scriptures with that view of particular terms to which they have been accustomed, without due inquiry whether that be the scriptural sense of the words or not. Hence arises different constructions of the same text; and each one fancies that his own opinions are fully authorized by the word of God. Perhaps no one sect of christians is free from errors, which have originated in this manner. We have ever preferred, and we still prefer, what is called the congregational form of church government. Yet we are not without suspicions that even this class of christians have, in some particulars, entertained in- The word disciple signified a learner or scholar. Before the time of our Saviour, various schools existed, both among Jews and the Gentiles. Those the who submitted to be taught by Plato were his disciples, and every teacher had his disciples. Those who believed in Jesus as a teacher sent from God, and submitted to be taught by him or his Apostles, were called his disciples. Those who made it their care to obey his commands, were his disciples indeed. After his resurrection the name of disciples was probably extended to all who believed in him as the true Messiah. As the followers of Plato, after his death, were called Platonists, so the disciples of Jesus Christ were called Christians. The word translated church is of the same import as the English word congregation. In Matt. xviii. 17, according to the common translation, we read, "Tell it to the church." The same direction is translated by Dr. Campbell, "Acquaint the congregation with it." In his note on the text he gives his reasons for varying from the common translation in this instance. "I know," says he, "no way of reaching the sense of our Lord's instruction, but by understanding his words so as they must have been understood by his hearers from the use that then prevailed." He informs us that among the Jews the word was used in two different, but related senses. Sometimes it signified the whole nation considered as one commonwealth; at others a particular congregation or as sembly, actually convened or accustomed to convene in the same place. When we read in the New Testament of the church that was in the wilderness, the meaning is, the congregation or whole nation of Israel that was with Moses in the wilderness, including men, women and children. So among the Jews in after ages, those who met at the temple to worship, or in a particular syna. gogue, were the church or con. gregation. The distinction between the church and congregation, that is now commonly made, was probably wholly unknown among the Jews in the days of our Savior. Consequently when he or his apostles used the word translated church, we must suppose that they used it to signify congregation. The term was equally applicable to a congregation or assembly of Jews, as to an assembly of christians. Not only so, it was applicable to a heathen congregation; and the same Greek word which is usually translated church, is applied to a heathen congregation at Ephesus, and is three times transfated "assembly," in Acts xix.ver. 82, "the assembly was confused"-39, "lawful assembly". 41, "dismissed the assembly.' As the Greek word, which is translated church, signified an assembly or congregation, and was equally applicable to any congregation, whether of Jews, of christians, or of heathens, so it ought to be understood in reading the New Testament; and from the connexion we must learn what congregation was intended. After the resurrection of Jesus, the apostles and their adherents were in Judea as a distinct sect among the Jews. Those who believed in Jesus as the Messiah, and received the apostles as his authorized ministers, met together for religious worship, as the disci ples of Christ. When it is said, the Lord added to the church," the meaning is, he added to the christian congregation. As believers in Jesus multiplied, so their church or congregation increased. After a few years the apostles propagated the gospel among the heathen nations, made disciples, and gathered christian congregations in different places. As the word which is translated church, had two significations among the Jews, so it had among the christians. Among the Jews it sometimes signified the whole body of the Jews, at others, a particnlar assembly; so among the christians, it sometimes signified the whole body of christians, at others, a particular so ciety or congregation. When Christ is represented as the head of the church, or head over all things to the church, the whole body of christians are represented as one congregation. But when we read of the church of any particular city or place, the congregation of christians in that place is intended. If the foregoing statements are as correct, as they are believed to be, some serious questions must arise in the minds of reflecting christians. But we must dismiss the subject for the pres ent, in the hope of obtaining more satisfactory information in respect to the inferences, which seem to be unavoidable. CHARACTER OF THE REV. THOMAS BARNARD, D. p. In our Number for November encouragement was given that some account of Dr. Barnard would appear in this work. For the following particulars, we are indebted to a sermon, occasioned by his death, and delivered by his friend, the Rev. Dr. Prince. oplectic fit, October 1, 1814, in the 67th year of his age.* Dr. Barnard was the son of the Rev. Thomas Barnard of Salem. The ministerial office had descended in his family in a direct line through four generations. He was born February 5, 1748-graduated at Harvard University, 1766-was ordained over the North Church in Salem January 18, 1773-received the degree of D. D. from the Universities of Edinburgh and Providence 1794. He died of an ap As a man he possessed those qualities which command respect, and interest the heart. He was social and cheerful in his temper, open and affable in his manners: he was approached without restraint, and made every one easy in his company. In his intercourse with others, he never forgot the respect due to his ministerial character. His own feelings were strong, and he readily entered into the feelings of others. Possessing a benevolent heart, he was kind and friendly to all, and delighted to do good as opportunity occured. He felt for the misfortunes of others, and blessed the poor with his chari In May 1773 he married Miss Lois Gardner, the daughter of Mr. Samuel Gardner, a respectable merchant of Salem. She is now left a disconsolate wid ow, to mourn the loss of a faithful and affectionate husband, · ty. He abhorred a dishonest action, and despised a mean one. Being of too kind a disposition to do ill to any one, he had maby friends, few enemies, and none that he did not forgive. As a christian he was highly exemplary in the moral duties of life, pious and fervent in his devotions. He had a humble thought of himself, a just view of his own unworthiness, and relied wholly on the merits of Christ for salvation. As a minister he was respect ed and esteemed. He was cath olic in his principles, and candid towards those who differed from him. He left others to think for themselves, and entertained none of those peculiarities which poison the sweets of charity. He did not mistake passion for pious zeal, nor attempt "To murder virtue in the name of God," As his Lord had declared, that the poor had the gospel preached to them, he believed that all the doctrines, necessary to salvation were within the compass of their understanding, for faith and prac tice. His preaching was more practical than metaphysical; though he did not neglect to discuss any religious subject which he thought would throw light on the scriptures, inform the minds of his hearers, and lay open the designs of God in the gospel, impress the minds of his hearers with reverence and love, confirm their faith, and excite obedience. In the latter part of his life, his choice of subjects was more upon the frailties of our nature, its infirmities and mortality, than in former days. As he advanced in life and felt a nearer approach to the end of it, he might natur, ally be led more to the contempla, tion of these subjects. After his decease, part of a sermon was found on his table, which he had begun to write from these words: "My flesh and my heart fail, but God is the strength of my heart and my portion forever." Ps. Ixxiii. 26. a striking coincidence between the subject which engaged his mind, and his death. Probably the very last day he spent on earth, he was employed in writing on this subject, PRIDEAUX' REFLECTION ON THE AMBITION OF CESAR AND POMPEY. "One of these could not bear an equal; nor the other a superior: and through this ambitious humour, and thirst after more power, in these two men, the whole ROMAN empire being divided into two opposite factious, there was produced hereby, the most destructive war that ever afflicted it. And the like folly, too much reigns in all other places. COULD ABOUT THIRTY MEN, BE PERSUADED TO LIVE AT HOME IN PEACE, without enterprizing upon the rights of each other, for the vain glory of conquest, and the enlargement of power, the whole world might be at quiet. But their ambition, their follies, and their humor, leading them constantly to encroach upon, and quarrel with each other, they involve all that are under them, in the mischiefs thereof, and many thousands are they, which yearly perish by it. So that it |