AN ENQUIRY INTO THE OBLIGATIONS OF
CHRISTIANS, TO USE MEANS FOR THE CONVERSION
OF THE HEATHENS. IN WHICH THE RELIGIOUS
STATE OF THE DIFFERENT NATIONS OF THE WORLD,
THE SUCCESS OF FORMER UNDERTAKINGS, AND
THE PRACTICABILITY OF FURTHER UNDERTAKINGS,
ARE CONSIDERED, BY WILLIAM CAREY.

For there is no Difference between the Jew and the Greek; for the same Lord
over all, is rich unto all that call upon him. For whosoever shall call on the
name of the Lord shall be saved. How then shall they call on him, in whom
they have not believed? and how shall they believe in him of whom they have
not heard? and how shall they hear without a Preacher? and how shall they
preach except they be sent?
Paul.

LEICESTER:
Printed and sold by ANN IRELAND, and the other Booksellers in Leicester; J.
JOHNSON, St. Paul's Church yard; T. KNOTT, Lombard Street; R. DILLY, in
the Poultry, London; and SMITH, at Sheffield.
[Price One Shilling and Six-pence.]
MDCCXCII


INTRODUCTION

As our blessed Lord has required us to pray that his kingdom may come, and
his will be done on earth as it is in heaven, it becomes us not only to express
our desires of that event by words, but to use every lawful method to spread
the knowledge of his name. In order to do this, it is necessary that we should
become in some measure acquainted with the religious state of the world; and
as this is an object we should be prompted to pursue, not only by the gospel of
our Redeemer, but even by the feelings of humanity, so an inclination to
conscientious activity therein would form one of the strongest proofs that we
are the subjects of grace, and partakers of that spirit of universal benevolence
and genuine philanthropy which appear so evident in the character of God
himself.

Sin was introduced amongst the children of men by the fall of Adam, and has
ever since been spreading its baneful influence. By changing its appearances
to suit the circumstances of the times, it has grown up in ten thousand forms,
and constantly counteracted the will and designs of God. One would have
supposed that the remembrance of the deluge would have been transmitted
from father to son, and have perpetually deterred mankind from transgressing
the will of their Maker; but so blinded were they, that in the time of Abraham,
gross wickedness prevailed wherever colonies were planted, and the iniquity
of the Amorites was great, though not yet full. After this, idolatry spread more
and more, till the seven devoted nations were cut off with the most signal
marks of divine displeasure. Still, however, the progress of evil was not
stopped, but the Israelites themselves too often joined with the rest of
mankind against the God of Israel. In one period the grossest ignorance and
barbarism prevailed in the world; and afterwards, in a more enlightened age,
the most daring infidelity, and contempt of God; so that the world which was
once overrun with ignorance, now "by wisdom knew not God, but changed the
glory of the incorruptible God" as much as in the most barbarous ages, "into
an image made like to corruptible man, and to birds, and four-footed beasts,
and creeping things" (1 Cor. 1:21; Rom. 1:23). Nay, as they increased in
science and politeness, they ran into more abundant and extravagant
idolatries.

Yet God repeatedly made known his intention to prevail finally over all the
power of the devil, and to destroy all his works, and set up his own kingdom
and interest among men, and extend it as universally as Satan had extended
his. It was for this purpose that the Messiah came and died, that God might be
just, and the justifier of all that should believe in him. When he had laid down
his life, and taken it up again, he sent forth his disciples to preach the good
tidings to every creature, and to endeavour by all possible methods to bring
over a lost world to God. They went forth according to their divine
commission, and wonderful success attended their labours; the civilized
greeks, and uncivilized barbarians, each yielded to the cross of Christ, and
embraced it as the only way of salvation. Since the apostolic age many other
attempts to spread the gospel have been made, which have been considerably
successful, notwithstanding which a very considerable part of mankind is still
involved in all the darkness of heathenism. Some attempts are still being
made, but they are inconsiderable in comparison with what might be done if
the whole body of Christians entered heartily into the spirit of the divine
command on this subject. Some think little about it, others are unacquainted
with the state of the world, and others love their wealth better than the souls
of their fellow-creatures.

In order that the subject may be taken into more serious consideration, I shall
(1) enquire, whether the commission given by our Lord to his disciples be not
still binding on us, (2) take a short view of former undertakings, (3) give some
account of the present state of the world, (4) consider the practicability of
doing something more than is done, and (5) the duty of Christians in general
in this matter.


SECTION ONE
An Enquiry whether the Commission given by our Lord to his Disciples be not
still binding on us.

Our Lord Jesus Christ, a little before his departure, commissioned his apostles
to "Go," and "teach all nations" (Matt. 28:19); or, as another evangelist
expresses it, "Go into all the world, and preach the gospel to every creature"
(Mark 16:15). This commission was as extensive as possible, and laid them
under obligation to disperse themselves into every country to the habitable
globe, and preach to all the inhabitants, without exception, or limitation. They
accordingly went forth in obedience to the command, and the power of God
evidently wrought with them. Many attempts of the same kind have been
made since their day, and which have been attended with various success; but
the work has not been taken up, or prosecuted of late years (except by a few
individuals) with that zeal and perseverance with which the primitive
Christians went about it. It seems as if many thought the commission was
sufficiently put in execution by what the apostles and others have done; that
we have enough to do to attend to the salvation of our own countrymen; and
that, if God intends the salvation of the heathen, he will some way or other
bring them to the gospel, or the gospel to them. It is thus that multitudes sit at
ease, and give themselves no concern about the far greater part of their fellow
sinners, who to this day, are lost in ignorance and idolatry. There seems also
to be an opinion existing in the minds of some, that because the apostles were
extraordinary officers and have no proper successors, and because many
things which were right for them to do would be unwarrantable for us,
therefore it may not be immediately binding on us to execute the commission,
though it was so upon them. To the consideration of such persons I would
offer the following observations.

First, if the command of Christ to teach all nations be restricted to the
apostles, or those under the immediate inspiration of the Holy Ghost, then that
of baptizing should be so too; and every denomination of Christians, except
the Quakers, do wrong in baptizing with water at all.

Secondly, if the command of Christ to teach all nations be confined to the
apostles, then all such ordinary ministers who have endeavoured to carry the
gospel to the heathens, have acted without a warrant, and run before they were
sent. Yea, and though God has promised the most glorious things to the
heathen world by sending his gospel to them, yet whoever goes first, or indeed
at all, with that message, unless he have a new and special commission from
heaven, must go without any authority for so doing.

Thirdly, if the command of Christ to teach all nations extend only to the
apostles, then, doubtless, the promise of the divine presence in this world
must be so limited; but this is worded in such a manner as expressly precludes
such an idea. "Lo, I am with you always, to the end of the world" (Matt.
28:20).

That there are cases in which even a divine command may cease to be binding
is admitted. As for instance, if it be repealed, as the ceremonial
commandments of the Jewish law; or if there be no subjects in the world for
the commanded act to be exercised upon, as in the law of septennial release,
which might be dispensed with when there should be no poor in the land to
have their debts forgiven (Deut.15:4); or if, in any particular instance, we can
produce a counter-revelation, of equal authority with the original command,
as when Paul and Silas were forbidden of the Holy Ghost to preach the word
in Bythinia (Acts 16:6,7); or if, in any case, there would be a natural
impossibility of putting it in execution. It was not the duty of Paul to preach
Christ to the inhabitants of Otaheite, because no such place was then
discovered, nor had he any means of coming at them. But none of these things
can be alleged by us in behalf of the neglect of the commission given by
Christ. We cannot say that it is repealed, like the commands of the ceremonial
law; nor can we plead that there are no objects for the command to be
exercised upon. Alas! the far greater part of the world, as we shall see
presently, is still covered with heathen darkness! Nor can we produce a
counter-revelation, concerning any particular nation, like that to Paul and
Silas, concerning Bythinia; and, if we could, it would not warrant our sitting
still and neglecting all the other parts of the world; for Paul and Silas, when
forbidden to preach to those heathens, went elsewhere, and preached to others.
Neither can we allege a natural impossibility in the case. It has been said that
we ought not to force our way, but to wait for the openings, and leadings of
Providence; but it might with equal propriety be answered in this case, neither
ought we to neglect embracing those openings in providence which daily
present themselves to us. What openings of providence do we wait for? We
can neither expect to be transported into the heathen world without ordinary
means, nor to be endowed with the gift of tongues, etc., when we arrive there.
These would not be providential interpositions, but miraculous ones. Where a
command exists nothing can be necessary to render it binding but a removal
of those obstacles which render obedience impossible, and these are removed
already. Natural impossibility can never be pleaded so long as facts exist to
prove the contrary. Have not the popish missionaries surmounted all those
difficulties which we have generally thought to be insuperable? Have not the
missionaries of the Unitas Fratrum, or Moravian Brethren, encountered the
scorching heat of Abyssinia, and the frozen climes of Greenland, and
Labrador, their difficult languages, and savage manners? Or have not English
traders, for the sake of gain, surmounted all those things which have generally
been counted insurmountable obstacles in the way of preaching the gospel?
Witness the trade to Persia, the East Indies, China, and Greenland, yea even
the accursed Slave-Trade on the coasts of Africa. Men can insinuate
themselves into the favour of the most barbarous clans, and uncultivated
tribes, for the sake of gain; and however different the circumstances of trading
and preaching are, yet this will prove the possibility of ministers being
introduced there; and if this is but thought a sufficient reason to make the
experiment, my point is gained.

It has been said that some learned divines have proved from Scripture that the
time is not yet come that the heathen should be converted; and that first the
"witnesses" must be slain (Rev. 11:1-13), and many other prophecies fulfilled.
But admitting this to be the case (which I much doubt*) yet if any objection is
made from this against preaching to them immediately, it must be founded on
one of these things; either that the secret purpose of God is the rule of our
duty, and then it must be as bad to pray for them, as to preach to them; or else
that none shall be converted in the heathen world till the universal
down-pouring of the Spirit in the last days. But this objection comes too late;
for the success of the gospel has been very considerable in many places
already.

It has been objected that there are multitudes in our own nation, and within
our immediate spheres of action, who are as ignorant as the South-Sea
savages, and that therefore we have work enough at home, without going into
other countries. That there are thousands in our own land as far from God as
possible, I readily grant, and that this ought to excite us to ten-fold diligence
in our work, and in attempts to spread divine knowledge among them is a
certain fact; but that it ought to supercede all attempts to spread the gospel in
foreign parts seems to want proof. Our own countrymen have the means of
grace, and may attend on the word preached if they choose it. They have the
means of knowing the truth, and faithful ministers are placed in almost every
part of the land, whose spheres of action might be extended if their
congregations were but more hearty and active in the cause: but with them the
case is widely different, who have no Bible, no written language (which many
of them have not), no ministers, no good civil government, nor any of those
advantages which we have. Pity therefore, humanity, and much more
Christianity, call loudly for every possible exertion to introduce the gospel
amongst them.


SECTION TWO
Containing a short Review of former Undertakings for the Conversion of the
Heathen.

Before the coming of our Lord Jesus Christ the whole world were either
heathens, or Jews; and both, as to the body of them, were enemies to the
gospel. After the resurrection the disciples continued in Jerusalem till
Pentecost. Being daily engaged in prayer and supplication, and having chosen
Matthias to supply the place of Judas in the apostolic office, on that solemn
day, when they were assembled together, a most remarkable effusion of the
Holy Spirit took place, and a capacity of speaking in all foreign languages was
bestowed upon them. This opportunity was embraced by Peter for preaching
the gospel to a great congregation of Jews and proselytes, who were from
Parthia, Media, Elam, Mesopotamia, Judea, Cappadocia, the proconsular
Asia, Phrygia, Pamphilia, Egypt, Lybia, Crete, Arabia, Rome, etc., and at the
first effort God wrought so powerfully that three thousand were converted,
who immediately after were baptized, and added to the church. Before this
great addition they consisted of but about "an hundred and twenty persons"
(Acts 1:15), but from that time they constantly increased. (Acts 2.) It was but a
little after this that Peter and John, going up to the temple, healed the lame
man; this miracle drew a great multitude together, and Peter took occasion
while they stood wondering at the event to preach Jesus Christ to them. (Acts
3.) The consequence was that five thousand more believed (Acts 4:4).

This was not done without opposition; the priests and Sadducees tried all the
methods they could invent to prevent them from preaching the gospel. The
apostles, however, asserted their divine warrant, and as soon as they were set
at liberty addressed God, and prayed that a divine power might attend their
labours, which petition was heard, and their future ministry was very
successful. On account of the needs of those who were engaged in this good
work, those amongst them who had possessions, or goods, sold them, and
devoted the money to pious uses. (Acts 4.)

About this time a man and his wife, out of great pretence of piety, sold an
estate, and brought part of the money to the apostles, pretending it to be the
whole; for which dissimulation both he and his wife were struck dead by the
hand of God. This awful catastrophe however was the occasion of many more
men and women being added to the church. The miracles wrought by the
apostles, and the success attending their ministry, stirred up greater envy in
the priests and Sadducees, who imprisoned them; from which confinement
they were soon liberated by an angel; upon which they went immediately as
they were commanded and preached in the temple: here they were seized, and
brought before the council, where Gamaliel spake in their favour, and they
were dismissed. After this they continued to prosecute their work, rejoicing
that they were counted worthy to suffer shame for the name of Christ. (Acts
5.)

By this time the church at Jerusalem was so increased that the multiplicity of
its temporal concerns was the occasion of some neglects, which produced a
dissatisfaction. The apostles, therefore, recommended to the church to choose
seven pious men, whose office it should be to attend upon its temporal affairs;
that "they might give themselves to prayer, and the ministry of the word" (Acts
6:4). Seven were accordingly chosen, over whom the apostles prayed, and
ordained them to the office of Deacons by imposition of hands: and, these
things being settled, the church increased more and more. (Acts 6.) One of
these Deacons, whose name was Stephen, being a person of eminent
knowledge and holiness, wrought many miracles, and disputed with great
evidence and energy for the truth of Christianity, which raised him up a
number of opponents. These soon procured his death, and carried their
resentment so far as to stir up such a persecution that the church, which till
now had been confined to Jerusalem, was dispersed, and all the preachers
except the apostles were driven thence, and went everywhere preaching the
word. (Acts 7:1-8:4.)

A young man whose name was Saul was very active in this persecution; he
had been educated under Gamaliel, a member of the Sanhedrin, was a person
of promising genius, by profession a Pharisee, and much attached to the
Jewish ceremonies. When Stephen was stoned he appeared much pleased with
it, and had the custody of the clothes of his executioners; and from that time
was fired with such a spirit of persecution himself, that he went about
dragging some to prison, and compelling others to blaspheme the name of the
Lord Jesus. Neither was he contented with exercising his rage at Jerusalem,
but went to the chief priests and obtained testimonials of authority to carry on
the same work at Damascus. But on his way, as he was almost ready to enter
into the city, the Lord changed his heart in a very wonderful manner; so that
instead of entering the town to persecute, he began to preach the gospel as
soon as he was able. This presently brought upon him the same persecution
which he had designed to exercise upon others, and even endangered his life,
so that the brethren found it necessary to let him down the city wall in a
basket by night, and so he escaped the hands of his enemies. From thence he
went to Jerusalem where he preached the word, but being persecuted there he
went to Cesarea, and from thence to Tarsus. (Acts 9:1-30.)

In the time of this trouble in the church, Philip went and preached at Samaria
with great success, nay so great was the work that an impostor, who had
deceived the people with legerdemain tricks for a long time, was so amazed,
and even convinced, as to profess himself a Christian, and was baptized; but
was afterwards detected, and appeared to be an hypocrite. Besides him a great
number believed in reality, and being baptized a church was formed there.
Soon after this the Lord commanded Philip to go the way which led from
Jerusalem to Gaza, which he did, and there found a eunuch of great authority
in the court of Ethiopia, to whom he preached Christ, who believed, and was
baptized; after which Philip preached at Ashdod, or Azotus. (Acts 8.)

About the same time Peter went to Lydda, or Diospolis, and cured Eneas of a
palsy, which was the means of conversion not only of the inhabitants of that
town, but also of the neighbouring country, called Saron, the capital of which
was Lasharon; and while he was there, a circumstance turned up which tended
much to the spread of the truth. A woman of Joppa, a sea-port town in the
neighbourhood, died and they sent to Lydda for Peter, who went over, and
when he had prayed she was raised to life again; which was an occasion of the
conversion of many in that town. Peter continued preaching there for some
time, and lodged at the house of a tanner. (Acts 9:32-43.)

Now another circumstance also tended to the further propagation of
Christianity, for a Roman military officer who had some acquaintance with
the Old Testament Scriptures, but was not circumcised, was one day engaged
in prayer in his house at Cesarea, when an angel appeared to him, and bid him
send for Peter from Joppa to preach in his house. Before this the work of God
had been wholly confined to the Jews, and Jewish proselytes, and even the
apostles appeared to have had very contracted ideas of the Christian
dispensation; but now God by a vision revealed to Peter that Christianity was
to be spread into all nations. He accordingly went and preached at the house
of Cornelius, at Cesarea, when several were converted, and baptized, and the
foundation of a church laid in that city. (Acts 10.)

Some of the dispersed ministers, having fled to Antioch in Syria, began to
preach to the Greeks in that city about the same time, and had good success;
upon which the apostles sent Paul and Barnabas, who instructed and
strengthened them, and a church was formed in that city also, which in a little
time sent out several eminent preachers. (Acts 11:19-26.)

In the Acts of the Apostles we have an account of four of the principal
journeys which Paul and his companions undertook. The first, in which he
was accompanied by Barnabas, is recorded in the thirteenth and fourteenth
chapters, and was the first attack on the heathen world. It was a journey into
Asia Minor. On their way they passed over the land of Cyprus. No sooner had
they entered on their undertaking than they met with great difficulty; for
Mark, whom they had taken as their minister, deserted them, and returned to
Jerusalem, where, it seems, he thought he should enjoy the greatest quiet. Paul
and Barnabas however went forward; in every city they preached the word of
the Lord, entering into the Jewish synagogues and first preaching Christ to
them, and then to the Gentiles. They were heard with great eagerness and
candour by some, and rejected by others with obstinacy and wrath, and cruel
persecution. On one occasion they had enough to do to restrain the people
from worshipping them as gods, and soon after that Paul was stoned, dragged
out of the city, and left for dead. Having penetrated as far as Derbe, they
thought it proper to return by the way that they came, calling at every city
where they had sown the good seed. They found in most, if not all these
places, some who had embraced the gospel, and exhorted and strengthened
them in the faith. They formed them into churches, and ordained them elders,
and fasted and prayed with them; and so having commended them to the Lord
on whom they had believed, returned to Antioch in Syria, from whence they
first set out, and rehearsed to the church all that God had done with them, and
how He had opened the door of faith to the Gentiles. (Acts 13, 14)

About this time a dispute arose in the churches concerning circumcision, and
Paul and Barnabas were deputed to go up to Jerusalem, to consult the apostles
and elders on the subject. The business being completed, they, accompanied
with Judas and Silas, returned to Antioch with the general resolution, and
continued there for a season, teaching and preaching the word of the Lord.
(Acts 15:1-35)              

Paul now proposed to Barnabas, his fellow labourer, that they might visit their
brethren in the places where they had been already, and see how they did. To
this Barnabas readily agreed, but a difference arising between them about
taking with them John Mark, who had deserted them before, these two
eminent servants of God were parted asunder, and never appear to have
travelled together any more. They continued however each to serve in the
cause of Christ, though they could not walk together Barnabas took John, and
sailed to Cyprus, his native island, and Paul took Silas, and went through Syria
and Cilicia, to Derbe and Lystra, cities where he and Barnabas had preached
in their first excursion. (Acts 15:36-41)

Here they found Timothy, a promising young man, whom they encouraged to
engage in the ministry.

Paul being now at Lystra, which was the boundary of his first excursion, and
having visited the churches already planted, and delivered to them the decrees
of the apostles and elders relating to circumcision, seems to have felt his heart
enlarged, and at tempted to carry on the glorious work of preaching the gospel
to the heathen to a greater extent. With Silas and Timothy in his second
journey he took a western direction, passing through Phrygia, and the region
of Galatia. Having preached the word with considerable success (Acts 18:23),
he and his companions wished to have gone into the proconsular Asia, and
afterwards tried to go into Bythinia; but being forbidden of the Holy Ghost,
who seems to have had a special design of employing them elsewhere, passing
by Mysia they came down to Troas on the sea-coast. Here a vision appeared to
Paul, in which he was invited to go over to Macedonia. Obedient to the
heavenly vision, and greatly encouraged by it, they with all speed crossed the
Aegean Sea, and passing through the island of Samothracia, landed at
Neapolis, and went from thence to Philippi, the chief city of that part of
Macedonia. It was here that Paul preached on a Sabbath day to a few women
by a river side, and Lydia, a woman of Thyatira, was converted and baptized,
and her household with her. It was here that a poor girl, who brought her
employers considerable profit by foretelling future events, followed the
apostles, had her spirit of divination ejected, on which account her masters
were much irritated, and raised a tumult, the effect of which was that Paul and
Silas were imprisoned. But even this was over-ruled for the success of the
gospel, in that the keeper of the prison, and all his house, were thereby
brought to believe in the Lord Jesus Christ, and were baptized. (Acts 16.)

From Philippi they passed through Amphipolis, Apollonia, Thessalonica (now
Salonichi), Berea, Athens, and Corinth, preaching the gospel wherever they
went. From hence Paul took ship and sailed to Syria, only giving a short call at
Ephesus, determining to be at Jerusalem at the feast of the passover; and
having saluted the church, he came to Cesarea, and from thence to Antioch.
(Acts 17:1-18:22.)

Here ended Paul's second journey, which was very extensive, and took up
some years of his time. He and his companions met with their difficulties in it,
but had likewise their encouragements. They were persecuted at Philippi,. as
already noticed, and generally found the Jews to be their most inveterate
enemies. These would raise tumults, inflame the minds of the gentiles against
them and follow them from place to place, doing them all the mischief in their
power. This was the case especially at Thessalonica, Berea, and Corinth. But
amidst all their persecutions God was with them, and strengthened them in
various ways. At Berea they were candidly received, and their doctrine fairly
tried by the Holy Scriptures; and "therefore," it is said, "many of them
believed" (Acts 17:12). At other places, though they affected to despise the
apostle, yet some clave unto him. At Corinth opposition rose to a great height;
but the Lord appeared to his servant in a vision, saying, "Be not afraid, but
speak, and hold not thy peace, for I am with thee, and no man shall set on thee
to hurt thee; for I have much people in this city" (Acts 18:9, 10). And the
promise was made abundantly good in the spirit displayed by Gallio, the
proconsul, who turned a deaf ear to the accusations of the Jews, and nobly
declined interfering in matters beside his province. Upon the whole a number
of churches were planted during this journey, which for ages after shone as
lights in the world.

When Paul had visited Antioch, and spent some time there, he prepared for a
third journey into heathen countries, the account of which begins at Acts
18:23 and ends at Acts 21:17. At his first setting out he went over the whole
country of Galatia and Phrygia in order, strengthening all the disciples; and
passing through the upper coasts came to Ephesus. There for the space of
three months he boldly preached in the Jewish synagogue, disputing, and
persuading the things concerning the kingdom of God. But when the hardened
Jews had openly rejected the gospel, and spake evil of that way before the
multitude, Paul openly separated the disciples from them, and assembled in
the school of one Tyrannus. This, it is said, continued for the space of two
years, "so that all who dwelt in" the proconsular "Asia heard the word of the
Lord Jesus, both Jews and Greeks" (Acts 19:10). Certain magicians about this
time were exposed, and others were converted, who burnt their books and
confessed their deeds, So mightily grew the word of the Lord, and prevailed.

After this, an uproar having been raised by Demetrius the silversmith, Paul
went into Macedonia, visited the churches planted in his former journey, and
from thence passed into Greece. Having preached up and down for three
months, he thought of sailing from thence directly to Syria; but in order to
avoid the Jews, who laid wait for him near the sea coast, he took another
course through Macedonia, and from thence to Troas, by the way of Philippi.
There is no mention made in his former journey of his having preached at
Troas; yet it seems he did, and a church was gathered, with whom the apostle
at this time united in "breaking of bread" (Acts 20:7). It was here that he
preached all night and raised Eutychus, who being overcome with sleep had
fallen down and was taken up dead. From thence they set sail for Syria, and on
their way called at Miletus, where Paul sent for the elders of the church at
Ephesus, and delivered that most solemn and affectionate farewell, recorded
in the twentieth chapter of the Acts of the Apostles. From hence they sailed
for Tyre, where they tarried seven days and from thence proceeded to
Jerusalem.

Paul's fourth and last journey (or rather voyage) was to Rome, where he went
in the character of a prisoner. For while being at Jerusalem he was quickly
apprehended by the Jews; but being rescued by Lysias, the chief captain, he
was sent to Ccesarea to take his trial. Here he made his defence before Felix
and Drusilla, in such a way that the judge, instead of the prisoner, was made to
tremble. Here also he made his defence before Festus, Agrippa, and Bernice,
with such force of evidence that Agrippa was almost persuaded to be a
Christian. But the malice of the Jews being insatiable, and Paul finding
himself in danger of being delivered into their hands, was constrained to
appeal unto Caesar. This was the occasion of his being sent to Rome, where
he arrived after a long and dangerous voyage, and being shipwrecked on the
island of Melita, where he wrought miracles, and Publius, the governor, was
converted. (Acts 21:17-28:10)

When he arrived at Rome he addressed his countrymen the Jews, some of
whom believed; but when others rejected the gospel, he turned from them to
the Gentiles, and for two whole years dwelt in his own hired house preaching
the kingdom of God, and teaching those things which concern the Lord Jesus
Christ, with all confidence, no man forbidding him. (Acts 28:16-31.)

Thus far the history of the Acts of the Apostles informs us of the success of
the word in the primitive times; and history informs us of its being preached
about this time in many other places. Peter speaks of a church at Babylon (1
Pet. 5:13); Paul proposed a journey to Spain (Rom.15:24), and it is generally
believed he went there and likewise came to France and Britain. Andrew
preached to the Scythians, north of the Black Sea. John is said to have
preached in India, and we know that he was at the Isle of Patmos, in the
Archipelago. Philip is reported to have preached in upper Asia, Scythia, and
Phrygia; Bartholomew in India, on this side of the Ganges, Phrygia, and
Armenia; Matthew in Arabia, or Asiatic Ethiopia, and Parthia; Thomas in
India, as far as the coast of Coromandel, and some say in the island of Ceylon;
Simon, the Canaanite, in Egypt, Cyrene, Mauritania, Lybia, and other parts of
Africa, and from thence to have come to Britain; and Jude is said to have been
principally engaged in the lesser Asia and Greece. Their labours were
evidently very extensive, and very successful; so that Pliny the Younger, who
lived soon after the death of the apostles, in a letter to the emperor Trajan,
observed that Christianity had spread not only through towns and cities but
also through whole countries. Indeed before this, in the time of Nero, it was so
prevalent that it was necessary to oppose it by an Imperial Edict, and
accordingly the proconsuls, and other governors, were commissioned to
destroy it.

Justin Martyr, who lived about the middle of the second century, in his
dialogue with Trypho, observed that there was no part of mankind, whether
Greeks or barbarians, or any others, by whatever name they were called,
whether Sarmatians, or the Scenites of Arabia Petrea, who lived in tents
among their cattle, where supplications and thanksgivings are not offered up
to the Father, and maker of all things, through the name of Jesus Christ.
Irenaeus, who lived about the year 170, speaks of churches that were founded
in Germany, Spain, France, the eastern countries, Lybia, and the middle of the
world. Tertullian, who lived and wrote at Carthage in Africa, about twenty
years afterwards, enumerating the countries where Christianity had penetrated,
makes mention of the Parthians, Medes, Elamites, Mesopotamians,
Armenians, Phrygians, Cappadocians, the inhabitants of Pontus, Asia,
Pamphylia, Egypt, and the regions of Africa beyond Cyrene, the Romans, and
Jews, formerly of Jerusalem, many of the Getuli, many borders of the Mauri,
or Moors, in Mauritania; now Barbary, Morocco, etc., all the borders of Spain,
many nations of the Gauls, and the places in Britain which were inaccessible
to the Romans; the Dacians, Sarmatians, Germans, Scythians, and the
inhabitants of many hidden nations and provinces, and of many islands
unknown to him, and which he could not enumerate. The labors of the
ministers of the gospel in this early period were so remarkably blessed of God
that the last-mentioned writer observed, in a letter to Scapula, that if he began
a persecution the city of Carthage itself must be decimated thereby. Yes, and
so abundant were they in the three first centuries, that ten years constant and
almost universal persecution under Diocletian could neither root out the
Christians nor prejudice their cause.

After this they had great encouragement under several emperors, particularly
Constantine and Theodosius, and a very great work of God was carried on; but
the ease and affluence which in these times attended the church served to
introduce a flood of corruption, which brought on by degrees the whole
system of Popery, by means of which all appeared to be lost again; and Satan
set up his kingdom of darkness, deceit, and human authority over conscience,
through all the Christian world.

In the time of Constantine one Frumentius was sent to preach to the Indians,
and met with great success. A young woman who was a Christian, being taken
captive by the Iberians, or Giorgians, near the Caspian Sea, informed them of
the truths of Christianity, and was so much regarded that they sent to
Constantine for ministers to come and preach the word to them. About the
same time some barbarous nations, having made irruptions into Thrace,
carried away several Christians captive, who preached the gospel; by which
means the inhabitants upon the Rhine, and the Danube, the Celtae, and some
other parts of Gaul, were brought to embrace Christianity. About this time
also James of Nisbia went into Persia to strengthen the Christians and preach
to the heathens; and his success was so great that Adiabene was almost
entirely Christian. About the year 372 one Moses, a Monk, went to preach to
the Saracens, who then lived in Arabia, where he had great success; and at this
time the Goths, and other northern nations, had the kingdom of Christ further
extended amongst them, but they were very soon corrupted with Arianism.

Soon after this the kingdom of Christ was further extended among the
Scythian Nomades, beyond the Danube, and about the year 430 a people
called the Burgundians received the gospel. Four years after that Palladius was
sent to preach in Scotland, and the next year Patrick was sent from Scotland to
preach to the Irish, who before his time were totally uncivilized and, some
say, cannibals; he however was useful, and laid the foundations of several
churches in Ireland. Soon after this, truth spread further among the Saracens,
and in 522 Zathus king of the Colchians encouraged it, and many of that
nation were converted to Christianity. About this time also the work was
extended in Ireland by Finian, and in Scotland by Constantine and Columbia;
the latter of whom preached also to the Picts, and Brudaeus, their king, with
several others, was converted. About 541 Adad, the king of Ethiopia, was
converted by the preaching of Mansionarius; the Heruli beyond the Danube
were now made obedient to the faith, and so were the Abfagi near the
Caucasian Mountains.

But now popery, especially the compulsive part of it, was risen to such a
height that the usual method of propagating the gospel, or rather what was so
called, was to conquer pagan nations by force of arms, and then oblige them to
submit to Christianity, after which bishoprics were erected and persons were
sent to instruct the people. I shall just mention some of those who are said to
have laboured thus.

In 596, Austin, the monk, Melitus, Justus, Paulinus, and Ruffinian, laboured in
England, and in their way were very successful. Paulinus, who appears to have
been one of the best of them, had great success in Northumberland; Birinnius
preached to the West Saxons, and Felix to the East Angles. In 589 Amandus
Gallus laboured in Ghent, Chelenus in Artois, and Gallus and Columbanus in
Suabia. In 648, Egidius Gallus in Flanders, and the two Evaldi in Westphalia.
In 684, Willifred, in the Isle of Wight. In 688, Chilianus, in upper Franconia.
In 698, Boniface, or Winifred, among the Thuringians, near Erford, in Saxony,
and Willibroad in West Friesland. Charlemagne conquered Hungary in the
year 800, and obliged the inhabitants to profess Christianity, while Modestus
likewise preached to the Venedi, at the source of the Save and Drave. In 833
Anigarius preached in Denmark, Gaudibert in Sweden, and about 861
Methodius and Cyril in Bohemia.

About the year 500, the Scythians overran Bulgaria, and Christianity was
wiped out, but about 870 they were reconverted. Poland began to be brought
over about the same time, and afterwards, about 960 or 990, the work was
further extended amongst the Poles and Prussians. The work was begun, in
Norway in 960, and in Muscovy in 989, the Swedes propagated Christianity in
Finland in 1168, Lithuania became Christian in 1386, Samitoga in 1439. The
Spaniards forced popery upon the inhabitants of South America, and the
Portuguese did the same in Asia. The Jesuits were sent into China 1552.
Xavier, whom they call the apostle of the Indians, laboured in the East Indies
and Japan from 1541 to 1552, and several missions of Capauchins were sent
to Africa in the seventeenth century. But blind zeal, gross superstition, and
infamous cruelties, so marked the appearances of religion all this time, that
the professors of Christianity needed conversion as much as the heathen
world.                        

A few pious people had fled from the general corruption, and lived obscurely
in the valleys of Piedmont and Savoy. They were like the seed of the church.
Some of them now and then needed to travel into other parts, where they
faithfully testified against the corruptions of the times. About 1369 Wickliffe
began to preach the faith in England, and his preaching and writings were the
means of the conversion of great numbers, many of whom became excellent
preachers; and a work was begun which afterwards spread in England,
Hungary, Bohemia, Germany, Switzerland, and many other places. John Huss
and Jerome of Prague preached boldly and successfully in Bohemia and the
adjacent parts. In the following century Luther, Calvin, Melancthon, Bucer,
Martyr, and many others stood up against all the rest of the world; they
preached, and prayed, and wrote; and nations agreed one after another to cast
off the yoke of popery, and to embrace the doctrine of the gospel.

In England popish cruelty was followed by episcopal tyranny, which in the
year 1620 obliged many pious people to leave their native land and settle in
America; these were followed by others in 1629, who laid the foundations of
several gospel churches which have increased amazingly since that time, and
the Redeemer has fixed his throne in that country where but a little time ago
Satan had universal dominion.

In 1632 Mr. Elliott of New England, a very pious and zealous minister, began
to preach to the Indians, among whom he had great success; several churches
of Indians were planted, and some preachers and schoolmasters were raised
up amongst them; since which time others have laboured amongst them with
some good encouragement. About the year 1743 Mr. David Brainerd was sent
as a missionary to some more Indians, where he preached, and prayed, and
after some time an extra-ordinary work of conversion was wrought, and
wonderful success attended his ministry. At this present time Mr. Kirkland
and Mr. Sargeant are employed in the same good work, and God has
considerably blessed their labours.

In 1706 the king of Denmark sent a Mr. Ziegenbalg and some others to
Tranquebar, on the Coromandel coast in the East Indies. They were useful to
the natives, so that many of the heathens were turned to the Lord. The Dutch
East India Company likewise having extended their commerce built the city of
Batavia, and a Church was opened there; and the Lord's Supper was
administered for the first time on the 3rd of January, 1621, by their minister
James Hulzibos; from hence some ministers were sent to Amboyna, who were
very successful. A seminary of learning was erected at Leyden, in which
ministers and assistants were educated under the renowned Walaeus, and for
some years a great number were sent to the East, at the Company's expense, so
that in a little time many thousands at Formosa, Malabar, Ternate,
Jaffanapatnam, in the town of Columba, at Amboyna, Java, Banda, Macassar,
and Malabar, embraced the religion of our Lord Jesus Christ. The work had
decayed in some places, but they now have churches in Ceylon, Sumatra,
Java, Amboyna, and some other of the spice islands, and at the Cape of Good
Hope in Africa.

But none of the moderns have equalled the Moravian Brethren in this good
work; they have sent missions to Greenland, Labrador, and several of the
islands of the West Indies, which have been blessed for good. They have
likewise sent to Abyssinia in Africa, but what success they have had I cannot
tell.               

The late Mr Wesley lately made an effort m the West Indies, and some of their
ministers are now labouring amongst the Caribbs and Negroes, and I have
seen pleasing accounts of their success.


SECTION THREE
Containing a Surey of the present State of the World

In this survey I shall consider the world as divided, according to its usual
division, into four parts, Europe, Asia, Africa, and America, and take notice of
the extent of the several countries, their population, civilization, and religion.
The article of religion I shall divide into Christian, Jewish, Mahometan, and
Pagan; and shall now and then hint at the particular sect of them that prevails
in the places which I shall describe. The following Tables will exhibit a more
comprehensive view of what I propose, than anything I can offer on the
subject.

-------------------
Table Divisions: Country, Extent: length in miles/breadth in miles, Number of
Inhabitants, Religion

EUROPE
Great Britain, 680/300, 12 000 000, Protestants, of many denominations
Ireland, 285/160,  2 000 000, Protestants, and Papists
France, 600/500, 24 000 000, Catholics, Deists, and Protestants
Spain, 700/500, 9 500 000. Papistas
Portugal, 300/100, 2 000 000, Papistas
Sweden, including Sweden proper, Gothland, Shonen, Lapland, Bothnia, and
   Finland, 800/500, 3 500 000, The Swedes are serious Lutherans, but most of
   the Laplanders are Pagans, and very superstitious

Island of Gothland, 80/23, 5 000
- Oefel, 45/24, 2 500 
- Oeland, 84/9, 1 000
- Dago, 26/23, 1 000
Island of Aland, 24/20, 800
- Hogland, 9/5, 100
Denmark, 240/114, 360 000, Lutherans of the Helvetic Confession
Island of Zeeland, 60/60, 284 000, Ditto
- Funan, 38/32, 144 000, Ditto
- Arroe, 8/2, 200, Ditto
- Iceland, 435/185, 60 000, Ditto
- Langeland, 27/12, 3 000, Ditto
- Laland, 38/30, 148 000, Ditto
- Falster, 27/12, 3 000, Ditto
- Mona, 14/5, 600, Ditto
- Alfen, 15/6, 600, Ditto
- Femeren,,, 13/8, 1 000, Ditto
Isle of Bornholm, 20, 12, 2000, Lutherans
Greenland, undiscoved, 7 000, Pagans, and Moravian Christians
Norway, 750/170, 724 000, Lutherans
24 Faro Isles, 4 500, Ditto
Danish Lapland, 285/172, 100 000, Ditto, and Pagans
Poland, 700/680, 9 000 000, Papists, Lutherans, Calvinists & Jews
Prussia, 400/160, 2 500 000, Calvinists, Catholics, & Lutherans
  (The rest of Prussian dominions being scattered in several countries, are
  counted to those contries where they lie.)
Sardinia, 135/57, 600 000, Papists
Sicily, 180/192, 1 000 000, Ditto
Italy, 660/120, 20 000 000, Ditto
United Netherlands, 150/150, 2 000 000, Protestants of several denominations
Austrian Netherlands, 200/200, 2 500 000, Papists and Protestants
Switzerland, 260/100, 2 880 000, Papists and Protestants
The Grisons, 100/62, 800 000, Lutherans and Papists
The Abbacy of St. Gall, 24/10, 50 000, Ditto
Neufchatel, 32/20, 100 000, Calvinists
Valais, 80/30, 440 000, Papists
Piedmont, 140/98, 900 000, Ditto, and Protestants
Savoy, 87/60, 720 000, Ditto
Geneva, City, 24 000, Calvinists
Bohemia, 478/322, 2 100 000, Papists and Moravians
Hungary, 300/200, 2 500 000, Papists
Germany, 600/500, 20 000 000, Ditto, and Protestants
Russia in Europe, 1 500/1 100, 22 000 000, Greek Church
Turkey in Europe, 1 100/900, 18 000 000, Greek Christians, Jews and
  Mahometans
Budziac Tartary, 300/60, 1 200 000, Ditto
Lesser Tartary, 390/65, 1 000 000, Ditto

Crim Tartary, 145/80, 500 000, Ditto
Isle of Tenedos, 5/3, 200, Mahometans
- Negropont, 90/25, 25 000, Ditto
- Lemnos, 25/25, 4 000, Ditto
- Paros, 36 in compass, 4 500, Greek Christians
- Lesbos, or Mitylene, 160 in compass, 30 000, Mahometans and Greeks
- Naxia, 100 in compass, 8 000, Greeks and Papists
- Scio, or Chios, 112 in compass, 113 000, Greek Christians, Papists and
    Mahometans
- Nio, 40 in compass, 1 000, Ditto
- Scyros, 60 in compass, 1 000, Ditto
- Mycone, 36 in compass, 3 000, Ditto
Isle of Samos, 30/15, 12 000, Mahometans
- Nicaria, 70 in compass, 3 000, Greek Christians
- Andros, 120 in compass, 4 000, Ditto
- Cyclades, Delos the Chief, 700, Ditto
- Zia, 40 in compass, 8 000, Ditto
- Cerigo ou Cytheraea, 50 in compass, 1 000, Ditto, and Papists
- Santorin, 36 in compass, 10 000, Ditto
- Policandra, 8 in compass, 400, Ditto
- Patmos, 18 in compass, 600, Ditto
- Sphanto, 36 in compass, 5 000, Greeks
- Claros, 40 in compass, 1 700, Mahometans
- Amorgo, 36 in compass, 4 000, Greek Christians
- Leros, 18 in compass, 800, Christians and Mahometans
Isle of Thermia, 40 in compass, 6 000, Greek Christians
- Stampalia, 50 in compass, 3 000, Ditto
- Salamis, 50 in compass, 1 000, Ditto
- Scarpanta, 20 in compass, 2 000, Ditto
- Cephalonia, 130 in compass, 50 000, Ditto
- Zant, 50 in compass, 30 000, Ditto
- Milo, 60 in compass, 40 000, Ditto
- Corfu, 120 in compass, 60 000, Ditto
- Candia, or Crete, 200/60, 400 000, Ditto, and Mahometans
- Coos, ou Stanchia, 70 in compass, 12 800, Mahometans and Christians
- Rhodes, 60/25, 120 000, Ditto
- Cyprus,  150/70, 300 000, Mahometans


ASIA
Turkey in Asia, contains Anatolia, Syria, Palestine, Diabekr, Turcomania and
  Georgia, 1 000/800, 20 000 000, Mahometanism is most prevalent, but there
  are many Greek, Latin, Eutychian, and Armenian Christians
Arabia, 1 300/1 200, 16 000 000, Mahometans
Persia, 1 280/1 140, 20 000 000, Ditto, of the Sect of Ali
Great Tartary, 4 000/1 200, 40 000 000, Mahometans and Pagans
Siberia, 2 800/960, 7 500 000, Greek Christians and Pagans
Samojedia, 2 000/370, 1 900 000, Pagans
Kamtscatcha, 540/236, 900 000, Ditto
Nova Zembla, undiscovered, thinly inhabit, Ditto

China, 900/360, 10 000 000, Ditto
Japan contains Niphon Isl., 900/360, 10 000 000, Ditto
Isle of Ximo, 210/200, 3 000 000, Pagans
- Xicoco, 117/104, 1 800 000, Ditto
- Tsussima, 39/34, 40 000, Ditto
- Iki, 20/17, 6 000, Ditto
- Kubitessima, 30/26, 8 000, Ditto
- Matounsa, 54/26, 50 000, Ditto
- Fastistia, 36/34, 30 000, Ditto
- Firando, 30/28, 10 000, Ditto
- Amacusa, 27/24, 6 000, Ditto
- Awasi, 30/18, 5 000, Ditto
India, beyond the Ganges, 2 000/1 500, 50 000 000, Mahometans and Pagans
Industan, 2 000/1 500, 110 000 000, Ditto
Tibet, 1 200/480, 10 000, Pagans
Isle of Ceylon, 250/200, 2 000 000, Pagans
- Maldives, 1000 in number, 100 000, Mahometans
- Sumatra, 1 000/100, 2 100 000, Ditto, and Pagans
- Java, 580/100, 2 700 000, Ditto
- Timor, 240/54, 300 000, Ditto, and a few Christians
- Borneo, 800/700, 8 000 000, Ditto
- Celebes, 510/240, 2 000 000, Ditto
- Boutam, 75/30, 80 000, Mahometans
- Carpentyn, 30/3, 2 000, Christian Protestants
- Ourature, 18/6, 3 000, Pagans
- Pullo Lout, 69/36, 10 000, Ditto
Besides the little Islands of Manaar, Aripen, Caradiva, Pengandiva, Analativa,
  Nainandiva, and Nindundiva, which are inhabited by Christian Protestants.
  And Banca, Madura, Bally, Lambeck, Flores, Solor, Leolana, Pantera,
  Miscomby, and several others, inhabited by Pagans and Mahometans.
The Moluccas are,
- Banda, 20/10, 6 000, Pagans and Mahometans
- Buro, 25/10, 7 000, Ditto
- Amboyna, 25/10, 7 500, Christians;--the Dutch have 25 Ch.
- Ceram, 210/45, 250 000, Pagans and Mahometans
- Gilola, 190/110, 650 000, Ditto
And Pullo-way, Pullo-rin, Nera, Guamanapi, Guilliaien, Ternate, Motir,
  Machian, and Bachian, which are inhabited by Pagans and Mahometans.
  The Philippine Islands are supposed to be about 11,000;--some of the chief
  are,
Isle of Mindanao, 60/40, 18 000, Pagans and Mahometans
- Bahol, 24/12, 6 000, Ditto
- Layta, 48/27, 10 000, Ditto
- Parragon, 240/60, 100 000, Ditto
The Calamines are:
- Sebu, 60/24, 10 000, Papists
- Mindora, 60/36, 12 000, Pagans and Mahometans
- Philippina, 185/120, 104 000, Ditto
- Negroes Isle, 150/60, 80 000, Papists

- Manilla, 31 000, Ditto, and Pagans
The Ladrone Islands are inhabited by most uncivilized Pagans.
New Holland, 2 500/2 000, 12 000 000, Pagans;--1 or 2 Ministers are there.
New Zealand (two islands), 960/180, 1 120 000, Ditto
New Guinea, 1 000/360, 1 900 000, Ditto
New Britain, 180/120, 900 000, Ditto
New Ireland, 180/60, 700 000, Ditto
Onrong Java, a cluster of isles, Ditto
New Caledonia, 260/30, 170 000, Ditto
New Hebrides, Ditto
Friendly Isles, 20 in number, Ditto
Sandwich Isles, 7 in number, 400 000, Ditto
Society Isles, 6 in number, 800 000, Ditto
Kurile Isles, 45 in number, 50 000, Ditto
Pelew Isles, Pagans
Oonalashaka Isle, 40/20, 3 000, Ditto
The other South-Sea Islands, Ditto


AFRICA
Egypt, 600/250, 2 200 000, Mahometans and Jews
Nubia, 940/600, 3 000 000, Ditto
Barbary, 1 800/500, 3 500 000, Mahometans, Jews and Christians
Biledulgerid, 2 500/350, 3 500 000, Mahometans, Christians and Jews
Zaara, or the Desert, 3 400/660, 800 000, Ditto
Abissynia, 900/800, 5 800 000, Armenian Christians
Abex, 540/130, 1 600 000, Christians and Pagans
Negroland, 2 200/840, 18 000 000, Pagans
Loango,  410/300, 1 500 000, Ditto
Congo, 540/220, 2 000 000, Ditto
Angola, 360/250, 1 400 000, Ditto
Benguela, 430/180, 1 600 000, Ditto
Mataman,  450/240, 1 500 000, Ditto
Ajan, 900/300, 2 500 000, Ditto
Zanguebar, 1 400/350, 3 000 000, Ditto
Monoemugi, 900/660, 2 000 000, Ditto
Sofala, 480/300, 1 000 000, Pagans
Terra de natal, 600/350, 2 000 000, Ditto
Cassraria, or the Hottentots Country, 708/660, 2 000 000, Ditto, and a few
  Christians at the Cape
Isle of Madagascar, 1 000/220, 2 000 000, Pagans and Mahometans
- St. Mary, 54/9, 5 000, French Papists
- Mascarin, 39/30, 7 000, Ditto
- St. Helena, 21 in compass, 1 000, English and French Christians
- Annabon, 16/14, 4 000, Portuguese Papists
- St. Thomas, 25/23, 9 000, Pagans
- Zocotora, 80/54, 10 000, Mahometans
- Comora Isles, 5 in number,  5 000, Ditto
- Mauritius, 150 in compass, 10 000, French Papists

Isle of Bourbon, 90 in compass, 15 000, Ditto
- Madeiras, 3 in number, 10 000, Papists
- Cape Verd Isles, 10 in number, 20 000, Ditto
- Canaries, 12 in number, 30 000, Ditto
- Azores, 9 in number, 100 000, Ditto
- Maltha, 15/8, 1 200, Ditto


AMERICA
Brazil, 2 900/900, 14 000 000, Pagans and Papists
Paraguay, 1 140/460, 10 000 000, Pagans
Chile, 1 200/500, 2 000 000, Pagans and Papists
Peru, 1 800/600, 10 000 000, Ditto
Country of the Amazons, 1 200/900, 8 000 000, Pagans
Terra Firma, 1 400/700, 10 000 000, Pagans and Papists
Guiana, 780/480, 2 000 000, Ditto
Terra Magellancia, 1 400/460, 9 000 000, Pagans
Old Mexico, 2 220/600, 13 500 000, Ditto and Papists
New Mexico, 2 000/1 000, 14 000 000, Ditto
The States of America, 1 000/600, 3 700 000, Christians, of various
  denominations
Terra de Labrador, Nova Scotia, Louisiana, Canada, and all the country inland
  from Mexico to Hudson's Bay, 1 680/600, 8 000 000, Christians, of various
  denominations, but most of the North-American Indians are Pagans
California, and from thence along the western coast to 70 degrees south
  latitude, and so far inland as to meet the above article, 2 820/1 380, 
  9 000 000, Pagans
All to the North of 70 degrees, unknown, Pagans
Cape Breton, 400/110, 20 000, Christians
- Newfoundland, 350/200, 1 400, Protestants
- Cumberland's Isle, 780/300, 10 000, Pagans
- Madre de Dios, 105/30, 8 000, Ditto
- Terra del Fuego, 120/36, 5 000, Ditto
All the Islands in the vicinity of Cape Horn, Ditto
The Bermudas extend 16/5, 20 000, Half English, and Half Slaves
The Little Antilles are:
- Aruba, 5/3, 200, Dutch, and Pagan Negroes
- Curassoa, 30/10, 11 000, Ditto
- Bonaire, 10/3, 300, Ditto
- Margaritta, 40/24, 18 000, Spaniards, and Pagan Negroes
- St. Trinidad, 90/60, 100 000, Ditto
The Bahamas are:
- Bahama, 50/16, 16 000, Pagans
- Providence, 28/11, 6 000, Ditto
Besides Eluthera, Harbour, Lucayonegua, Andross, Cigateo, Guanaliana,
  Yumeta, Samana, Yuma, Mayaguana, Ynagua, Caicos, Triangula--Pagans.
The Antilles are:
- Cuba, 700/60, 1 000 000, Papists
- Jamaica, 140/60, 400 000, English, and Pagan Negroes

- St. Domingo,  450/150, 1 000 000, French, Spaniards and Negroes
- Porto Rico, 100/49, 300 000, Spanish and Negroes
- Vache, or Cows I, 18/2, 1 000, Ditto
The Virgin Isles are 12 in number, of which Danes Island is the
  principal--Protestants.
The Carribbees are:
- St. Cruz, 30/10, 13 500, Danish Protestants
- Anguilla, 30/9, 6 000, Protestants and Negroes
- St. Martin, 21/12, 7 500, Ditto
- St. Bartolomew, 6/4, 720, Ditto
- Barbuda, 20/12, 7 500, Ditto
- Saba, 5/4, 1 500, Ditto
- Guardulope, 45/38, 50 000, Catholics and Pagan Negroes
- Marigalante, 15/12, 5 400, Ditto
- Tobago, 32/9, 2 400, Ditto
- Desiada, 12/6, 1 500, Ditto
- Granada, 30/15, 13 500, English and Pagan Negroes
- St. Lucia, 23/12, 5 000, Ditto, and Native Pagan Caribbs
- St. Eustatia, 6/4, 5 000, 15 000, Dutch, English, &c.
- St. Christopher, 20/7, 6 000 whites/36 000 negroes, English
- Nevis, 6/4, 5 000 whites/10 000 negroes, Ditto
- Antigua, 20/20, 7 000 whites/30 000 negroes, Ditto
- Montserrat, 6/6, 5 000 whites/10 000 negroes, Ditto
- Martinico, 60/30, 20 000 whites/50 000 negroes, French
- St. Vincent's, 24/18, 8 000 whites/5 000 negroes, The 8,000 are Native
    Caribbs
- Barbadoes, 21/14, 50 000 whites/100 000 negores, English
- Dominica, 28/13,  40 000 negroes, Ditto, 2,000 of them Native Caribbs
- St. Thomas, 15 in circunf.,  8 000 negroes, Danish Protestants

 This, as nearly as I can obtain information, is the State of the world; though in
many countries, as Turkey, Arabia, Great Tartary, Africa, and America except
the United States, and most of the Asiatic Islands, we have no accounts of the
number of inhabitants that can be relied on. I have therefore only calculated
the extent, and counted a certain number on an average per square mile; in
some countries more, and in others less, according as circumstances
determine. A few general remarks upon it will conclude this section.

First, the inhabitants of the world according to this calculation amount to
about seven hundred and thirty-one millions; four hundred and twenty
millions of whom are still in pagan darkness; an hundred and thirty millions of
the followers of Mahomet; an hundred millions catholics; forty-four millions
protestants; thirty millions of the Greek and Armenian churches, and perhaps
seven millions of Jews. It must undoubtedly strike every thinking mind that a
vast proportion of the sons of Adam remain in the most deplorable state of
heathen darkness, without any means of knowing the true God, except what
are afforded them by the works of nature; and utterly destitute of the
knowledge of the gospel of Christ, or of any means of obtaining it. In many of
these countries they have no written language, consequently no Bible, and are
only led by the most childish customs and traditions. Such, for instance, are
all the middle and back parts of North America, the inland parts of South
America, the South Sea Islands, New Holland, New Zealand, New Guinea;
and I may add Great Tartary, Siberia, Samojedia, and the other parts of Asia
contiguous to the frozen sea; the greatest part of Africa, the island of
Madagascar, and many places beside. In many of these parts also they are
cannibals, feeding upon the flesh of their slain enemies with the greatest
brutality and eagerness. The truth of this was ascertained beyond a doubt by
the late eminent navigator, Cooke, of the New Zealanders and some of the
inhabitants of the western coast of America. Human sacrifices are also very
frequently offered, so that scarce a week elapses without instances of this
kind. They are in general poor, barbarous, naked pagans, as destitute of
civilization as they are of true religion.

Secondly, barbarous as these poor heathens are, they appear to be as capable
of knowledge as we are; and in many places, at least, have displayed
uncommon genius and teachability; and I greatly question whether most of the
barbarities practiced by them have not originated in some real or supposed
affront, and are therefore more properly acts of self-defence than proofs of
inhuman and bloodthirsty dispositions.

Thirdly, in other parts where they have a written language, as in the East
Indies, China, Japan, etc., they know nothing of the gospel. The Jesuits indeed
once made many converts to popery among the Chinese; but their highest aim
seemed to be to obtain their good opinion; for though the converts professed
themselves Christians, yet they were allowed to honour the image of
Confucius their great lawgiver; and at length their ambitious intrigues brought
upon them the displeasure of the government, which terminated in the
suppression of the mission and almost, if not entirely, of the Christian name. It
is also a melancholy fact that the vices of Europeans have been communicated
wherever they themselves have been; so that the religious state of even
heathens has been rendered worse by dealings with them!

Fourthly, a very great proportion of Asia and Africa, with some parts of
Europe, are Mahometans; and those in Persia who are of the sect of Hali, are
the most inveterate enemies to the Turks; and they in return abhor the
Persians. The Africans are some of the most ignorant of all the Mahometans;
especially the Arabs, who are scattered through all the northern parts of
Africa, and live upon the depredations which they are continually making
upon their neighbours.

Fifthly, in respect of those who bear the Christian name, a very great degree of
ignorance and immorality abounds amongst them. There are Christians, so
called, of the Greek and Armenian churches, in all the Mahometan countries;
but they are, if possible, more ignorant and vicious than the Mahometans
themselves. The Georgian Christians, who are near the Caspian Sea, maintain
themselves by selling their neighbours, relations, and children, for slaves to
the Turks and Persians. And it is remarked that if any of the Greeks of
Anatolia turn Muslim, the Turks never set store by them, on account of their
being so much noted for dissimulation and hypocrisy. It is well known that
most of the members of the Greek Church are very ignorant. Papists also are
in general ignorant of divine things, and very vicious. Nor do the bulk of the
Church of England much exceed them, either in knowledge or in holiness; and
many errors, and much looseness of conduct, are to be found amongst
dissenters of all denominations. The Lutherans of Denmark are much on a par
with the churchmen in England; and the face of most Christian countries
presents a dreadful scene of ignorance, hypocrisy, and profligacy. Various
baneful and pernicious errors appear to gain ground in almost every part of
Christendom; the truths of the gospel, and even the gospel itself, are attacked,
and every method that the enemy can invent is employed to undermine the
kingdom of our Lord Jesus Christ.

All these things are loud calls to Christians, and especially to ministers, to
exert themselves to the utmost in their several spheres of action, and to try to
enlarge them as much as possible.


SECTION FOUR
The Practicability of' Something being done, more than what is done,
 for the Conversion of the Heathen.

The impediments in the way of carrying the gospel among the heathen must
arise, I think, from one or other of the following things: either their distance
from us, their barbarous and savage manner of living, the danger of being
killed by them, the difficulty of procuring the necessities of life, or the
unintelligibleness of their languages.

First, as to their distance from us, whatever objections might have been made
on that account before the invention of the mariner's compass, nothing can be
alleged for it with any colour of plausibility in the present age. Men can now
sail with as much certainty through the Great South Sea as they can through
the Mediterranean or any lesser sea. Yea, and Providence seems in a manner
to invite us to the trial, as there are to our knowledge trading companies
whose commerce lies in many of the places where these barbarians dwell. At
one time or other ships are sent to visit places of more recent discovery, and to
explore parts the most unknown; and every fresh account of their ignorance,
or cruelty, should call forth our pity, and excite us to concur with Providence
in seeking their eternal good. Scripture likewise seems to point out this
method, "Surely the Isles shall wait for me; the ships of Tarshish first, to bring
my Sons from far, their silver, and their gold with them, unto the name of the
Lord, thy God" (Isaiah 60:9). This seems to imply that in the time of the
glorious increase of the church in the latter days, of which the whole chapter
is undoubtedly a prophecy, commerce shall subserve the spread of the gospel.
The ships of Tarshish were trading vessels which made voyages for goods to
various parts; this much therefore must be meant by it, that navigation,
especially that which is commercial, shall be one great means of carrying on
the work of God; and perhaps it may imply that there shall be a very
considerable appropriation of wealth to that purpose.

Secondly, as to their uncivilized and barbarous way of living, this can be no
objection to any except those whose love of ease renders them unwilling to
expose themselves to inconveniences for the good of others.

It was no objection to the apostles and their successors, who went among the
barbarous Germans and Gauls, and still more barbarous Britons! They did not
wait for the ancient inhabitants of these countries to be civilized before they
could be christianized, but went simply with the doctrine of the cross; and
Tertullian could boast that "those parts of Britain that were proof against the
Roman armies were conquered by the gospel of Christ." It was no objection to
an Elliott, or a Brainerd, in later times. They went forth, and encountered
every difficulty of the kind, and found that a cordial reception of the gospel
produced those happy effects which the longest intercourse with Europeans
could never accomplish without the gospel. It now is no objection to
commercial men. It only requires that we should have as much love for the
souls of our fellow-creatures and fellow-sinners as they have for the profits
arising from a few otter-skins, and all these difficulties would be easily
surmounted.

After all, the uncivilized state of the heathen, instead of affording an objection
against preaching the gospel to them, ought to furnish an argument for it. Can
we as men, or as Christians, hear that ignorance and barbarism envelops a
great part of our fellow creatures, whose souls are as immortal as ours and
who are as capable as ourselves of adorning the gospel, and contributing by
their preaching, writings, or practices to the glory of our Redeemer's name,
and the good of the church? Can we hear that they are without the gospel,
without government, without laws, and without arts and sciences, and not
exert ourselves to introduce amongst them the sentiments of men, and of
Christians? Would not the spread of the gospel be the most effectual means of
their civilization? Would that not make them useful members of society? We
know that such effects did in measure follow the afore-mentioned efforts of
Elliott, Brainerd, and others amongst the American Indians; and if similar
attempts were made in other parts of the world, and were followed with a
divine blessing (which we have every reason to think they would) might we
not expect to see able Divines, or read well-conducted treatises in the defence
of the truth, even amongst those who at present seem to be scarcely human?

Thirdly, in respect to the danger of being killed by them, it is true that
whoever goes must put his life in his hand, and not consult with flesh and
blood; but do not the goodness of the cause, the duties incumbent on us as the
creatures of God, and Christians, and the perishing state of our fellow men,
loudly call upon us to venture all and use every warrantable exertion for their
benefit? Paul and Barnabas, who "hazarded their lives for the name of the
Lord Jesus Christ" (Acts 15:26), were not blamed as being rash but
commended for so doing, while John Mark, who through timidity of mind
deserted them in their perilous undertaking, was branded with censure. After
all, as has been already observed, I greatly question whether most of the
barbarities practiced by the savages upon those who have visited them have
not originated in some real or supposed affront, and were therefore more
properly acts of self-defence than proofs of ferocious dispositions. No wonder
if the imprudence of sailors should prompt them to offend the simple savage,
and the offence be resented; but Elliott, Brainerd, and the Moravian
missionaries have been very seldom molested. Nay, in general the heathen
have showed a willingness to hear the word; and have principally expressed
their hatred of Christianity on account of the vices of nominal Christians.

Fourthly, as to the difficulty of procuring the necessities of life, this would not
be so great as may appear at first sight; for though we could not procure
European food, yet we might procure such as the natives of those countries
which we visit subsist upon themselves. And this would only be passing
through what we have virtually engaged in by entering on the ministerial
office. A Christian minister is person who is "not his own" (1 Cor. 6:19); he is
the "servant" of God, and therefore ought to be wholly devoted to him. By
entering on that sacred office he solemnly undertakes to be always engaged as
much as possible in the Lord's work, and not to choose his own pleasure or
employment, or pursue the ministry as a something that is to subserve his own
ends or interest, or as a kind of sideline. He engages to go where God pleases,
and to do or endure what he sees fit to command or call him to in the exercise
of his function. He virtually bids farewell to friends, pleasures, and comforts,
and stands in readiness to endure the greatest sufferings in the work of the
Lord, his Master. It is inconsistent for ministers to please themselves with
thoughts of a numerous congregation, cordial friends, a civilized country,
legal protection, affluence, splendour, or even an income that is sufficient.
The slights and hatred of men, and even pretended friends, gloomy prisons,
and tortures, the society of barbarians of uncouth speech, miserable
accommodations in wretched wildernesses, hunger and thirst, nakedness,
weariness, and diligence, hard work, and but little worldly encouragement,
should rather be the objects of their expectation. Thus the apostles acted in
primitive times and endured hardness as good soldiers of Jesus Christ; and
though we live in a civilized country where Christianity is protected by law,
and are not called to suffer these things while we continue here, yet I question
whether all are justified in staying here, while so many are perishing without
means of grace in other lands. I am sure that it is entirely contrary to the spirit
of the gospel for its ministers to enter upon it from motives of self-interest or
with great worldly expectations. On the contrary the commission is a
sufficient call to them to venture all, and, like the primitive Christians, go
everywhere preaching the gospel.

It might be necessary, however, for two, at least, to go together, and in general
I should think it best that they should be married men. To prevent their time
from being employed in procuring necessities, two or more other persons,
with their wives and families, might also accompany them, who would be
wholly employed in providing for them. In most countries it would be
necessary for them to cultivate a little spot of ground just for their support,
which would be a resource for them whenever their supplies failed. Not to
mention the advantage they would reap from each other's company, it would
take off the enormous expense which has always attended undertakings of this
kind, for the first expense would be the whole; for though a large colony needs
support for a considerable time, yet so small a number would, upon receiving
the first crop, maintain themselves. They would have the advantage of
choosing their situation, their wants would be few; the women, and even the
children, would be necessary for domestic purposes; and a few articles of
stock, as a cow or two, and a bull, and a few other cattle of both sexes, a very
few utensils of husbandry, and some corn to sow their land, would be
sufficient. Those who attend the missionaries should understand husbandry,
fishing, fowling, etc., and be provided with the necessary implements for
these purposes. Indeed a variety of methods may be thought of, and when once
the work is undertaken, many things will suggest themselves to us, of which
we at present can form no idea.

Fifthly, as to learning their languages, the same means would be found
necessary here as in trade between different nations. In some cases
interpreters might be obtained, who might be employed for a time; and where
these were not to be found, the missionaries must have patience, and mingle
with the people, till they have learned so much of the language as to be able to
communicate their ideas to them in it. It is well known to require no very
extraordinary talents to learn, in the space of a year, or two at most, the
language of any people upon earth, so much of it, at least, as to be able to
convey any sentiments we wish to their understandings.

The missionaries must be men of great piety, prudence, courage, and
forbearance; of undoubted orthodoxy in their sentiments, and must enter with
all their hearts into the spirit of their mission; they must be willing to leave all
the comforts of life behind them, and to encounter all the hardships of a torrid
or a frigid climate, an uncomfortable manner of living, and every other
inconvenience that can attend this undertaking. Clothing, a few knives,
powder and shot, fishing-tackle, and the articles of husbandry
above-mentioned, must be provided for them; and when arrived at the place of
their destination, their first business must be to gain some acquaintance with
the language of the natives (for which purpose two would be better than one),
and by all lawful means to endeavour to cultivate a friendship with them, and
as soon as possible let them know the errand for which they were sent. They
must endeavour to convince them that it was their good alone which induced
them to forsake their friends and all the comforts of their native country. They
must be very careful not to resent injuries which may be offered to them, nor
to think highly of themselves so as to despise the poor heathens, and by those
means lay a foundation for their resentment or their rejection of the gospel.
They must take every opportunity of doing them good, and labouring and
travelling night and day they must instruct, exhort, and rebuke, with all
long-suffering, and anxious desire for them, and, above all, must be instant in
prayer for the outpouring of the Holy Spirit upon the people of their charge.
Let but missionaries of the above description engage in the work and we shall
see that it is not impracticable.

It might likewise be important, if God should bless their labours, for them to
encourage any appearance of gifts amongst the people of their charge; if such
should be raised up many advantages would be derived from their knowledge
of the language and customs of their countrymen; and their change of conduct
would give great weight to their ministrations.


SECTION FIVE
An Enquiry into the Duty of Christians in general, and what means ought to be
used, in order to promote this work.

If the prophecies concerning the increase of Christ's kingdom be true, and if
what has been argued concerning the commission given by him to his
disciples being obligatory on us be just, it must be inferred that all Christians
ought heartily to concur with God in promoting his glorious designs, for "he
that is joined to the Lord is one Spirit" (1 Cor. 6:17).

One of the first and most important of those duties which are incumbent upon
us is fervent and united prayer. However the influence of the Holy Spirit may
be set at nought and run down by many, it will be found upon trial that all
means which we can use will be ineffectual without it. If a temple is raised for
God in the heathen world, it will not be "by might, nor by power," nor by the
authority of the magistrate, or the eloquence of the orator; "but by my Spirit,
saith the Lord of Hosts" (Zech. 4:6). We must therefore be in real earnest in
supplicating his blessing upon our labours.

It is represented in the prophets that when there shall be "a great mourning in
the land, as the mourning of Hadadrimmon in the valley of Megiddon, and
every family shall mourn apart, and their wives apart," it shall all follow upon
"a Spirit of grace, and supplication." And when these things shall take place it
is promised that "there shall be a fountain opened for the house of David, and
for the inhabitants of Jerusalem, for sin, and for uncleanness," and that "the
idols shall be destroyed," and "the false prophets ashamed" of their profession.
(Zech. 12:10-13:4.) This prophecy seems to teach that when there shall be a
universal joining in fervent prayer, and all shall esteem Zion's welfare as their
own, then upon the churches shall be shed copious influences of the Spirit,
which like a purifying "fountain" shall cleanse the servants of the Lord. Nor
shall this cleansing influence stop here; all old idolatrous prejudices shall be
rooted out, and truth prevail so gloriously that false teachers shall be so
ashamed as rather to wish to be classed with obscure herdsmen, or the
meanest peasants, than bear the ignominy attendant upon their detection.

The most glorious works of grace that have ever taken place have been in
answer to prayer; and it is in this way, we have the greatest reason to suppose,
that the glorious outpouring of the Spirit, which we expect at last, will be
bestowed.

With respect to our own immediate connections, we have within these few
years been favoured with some tokens for good, granted in answer to prayer,
which should encourage us to persist and increase in that important duty. I
trust our monthly prayer-meetings for the success of the gospel have not been
in vain. It is true a want of importunity generally attends our prayers; yet
unimportunate and feeble as they have been, it is to be believed that God has
heard, and in a measure answered them. The churches that have engaged in
the practice have in general since that time been evidently on the increase;
some controversies which have long perplexed and divided the church are
more clearly stated than ever; there are calls to preach the gospel in many
places where it has not been usually published; yea, a glorious door is opened,
and is likely to be opened wider and wider, by the spread of civil and religious
liberty, accompanied also by a diminution of the spirit of popery; a noble
effort has been made to abolish the inhuman Slave Trade, and though at
present it has not been so successful as might be wished, yet it is to be hoped
it will be persevered in till it is accomplished. In the meantime it is a
satisfaction to consider that the late defeat of the abolition of the Slave Trade
has proved the occasion of a praiseworthy effort to introduce a free
settlement, at Sierra Leone on the coast of Africa; an effort which, if followed
with a divine blessing, not only promises to open a way for honourable
commerce with that extensive country, and for the civilization of its
inhabitants, but may prove the happy means of introducing amongst them the
gospel of our Lord Jesus Christ.

These are events that ought not to be overlooked; they are not to be reckoned
small things; and yet perhaps they are small compared with what might have
been expected, if all had cordially entered into the spirit of the proposal, so as
to have made the cause of Christ their own, or in other words to have been so
solicitous about it as if their own advantage depended upon its success. If an
holy solicitude had prevailed in all the assemblies of Christians on behalf of
their Redeemer's kingdom, we might probably have seen before now not only
an "open door" (2 Cor. 2:12) for the gospel, but "many running to and fro, and
knowledge increased" (Dan. 12:4); or a diligent use of those means which
Providence has put in our power accompanied with a greater than ordinary
blessing from heaven.

Many can do nothing but pray, and prayer is perhaps the only thing in which
Christians of all denominations can cordially and unreservedly unite; but in
this we may all be one, and in this the strictest unanimity ought to prevail.
Were the whole body thus animated by one soul, with what pleasure would
Christians thus attend on all the duties of religion, and with what delight
would their ministers attend on all the business of their calling.

We must not be contented however with praying without exerting ourselves in
the use of means for the obtaining of those things we pray for. Were "the
children of light" but "as wise in their generation as the children of this world"
(Luke 16:8), they would stretch every nerve to gain so glorious a prize, nor
ever imagine it was to be obtained in any other way.

When a trading company have obtained their charter they usually go to its
utmost limits; and their stocks, their ships, their officers and men are so
chosen and regulated as to be likely to answer their purpose; but they do not
stop here, for encouraged by the prospect of success they use every effort, cast
their bread upon the waters, cultivate friendship with everyone from whose
information they expect the least advantage. They cross the widest and most
tempestuous seas and encounter the most unfavourable climates; they
introduce themselves into the most barbarous nations, and sometimes undergo
the most affecting hardships; their minds continue in a state of anxiety, and
suspense, and a longer delay than usual in the arrival of a vessel agitates them
with a thousand changeful thoughts and foreboding apprehensions which
continue till the rich returns are safe arrived in port. But why these fears?
Whence all these disquietudes, and this labour? Is it not because their souls
enter into the spirit of the project, and their happiness in a way depends on its
success? Christians are a body whose truest interest lies in the exaltation of
the Messiah's kingdom. Their charter is very extensive, their encouragements
exceeding great, and the returns promised infinitely superior to all the gains of
the most lucrative company. Let then everyone in his station consider himself
as bound to act with all his might and in every possible way for God.

Suppose a company of serious Christians, ministers and private persons, were
to form themselves into a society, and make a number of rules respecting the
regulation of the plan, and the persons who are to be employed as
missionaries, the means of defraying the expense, etc., etc. This society must
consist of persons whose hearts are in the work, men of serious religion, and
possessing a spirit of perseverance; there must be a determination not to admit
any person who is not of this description, or to retain him longer than he
answers to it.

From such a society a committee might be appointed, whose business it
should be to procure all the information they could upon the subject, to
receive contributions, to enquire into the characters, tempers, abilities and
religious views of the missionaries, and also to provide them with the
necessities for their undertakings.

They must also pay a great attention to the views of those who undertake this
work; for want of this the missions to the Spice Islands, sent by the Dutch East
India Company, were soon corrupted, many going more for the sake of
settling in a place where temporal gain invited them, than of preaching to the
poor Indians. This soon introduced a number of indolent or profligate persons,
whose lives were a scandal to the doctrines which they preached; and by
means of whom the gospel was ejected from Ternate in 1694, and Christianity
fell into great disrepute in other places.

If there is any reason for me to hope that I shall have any influence upon any
of my brethren and fellow Christians, probably it may be more especially
amongst them of my own denomination. I would therefore propose that such a
society and committee should be formed amongst the particular baptist
denomination.

I do not mean by this in any way to confine it to one denomination of
Christians. I wish with all my heart that everyone who loves our Lord Jesus
Christ in sincerity would in some way or other engage in it. But in the present
divided state of Christendom it would be more likely for good to be done by
each denomination engaging separately in the work than if they were to
embark in it together. There is room enough for us all, without interfering
with each other; and if no unfriendly interference took place, each
denomination would bear good will to the other, and wish and pray for its
success, considering it as upon the whole friendly to the great cause of true
religion; but if all were intermingled, it is likely their private discords might
throw a damp upon their spirits, and much retard their public usefulness.

In respect to contributions for defraying the expenses, money will doubtless be
wanting; and suppose the rich were to use in this important undertaking a
portion of that wealth over which God has made them stewards, perhaps there
are few ways that would turn to a better account at last. Nor ought it to be
confined to the rich; if persons of more moderate circumstances were to
devote a portion, suppose a tenth, of their annual increase to the Lord, it
would not only correspond with the practice of the Israelites, who lived under
the Mosaic economy, but of the patriarchs Abraham, Isaac, and Jacob, before
that dispensation commenced. Many of our most eminent forefathers amongst
the Puritans followed that practice; and if that were but attended to now, there
would not only be enough to support the ministry of the gospel at home, and
to encourage village preaching in our respective neighbourhoods, but to defray
the expenses of carrying the gospel into the heathen world.

If congregations were to open subscriptions of one penny or more per week,
according to their circumstances, and deposit it as a fund for the propagation
of the gospel, much might be raised in this way. By such simple means they
might soon have it in their power to introduce the preaching of the gospel into
most of the villages in England; where, though men are placed whose business
it should be to give light to those who sit in darkness, it is well known that
they have it not. Where there was no person to open his house for the
reception of the gospel, some other building might be procured for a small
sum, and even then something considerable might be spared for the baptist or
other committees for propagating the gospel amongst the heathen.

Many persons have of late left off the use of West India sugar on account of
the iniquitous manner in which it is obtained. Those families which have done
so, and have not substituted anything else in its place, have not only cleansed
their hands of blood, but have made a saving to their families, some of
six-pence, and some of a shilling a week. If this or a part of this were
appropriated to the uses previously mentioned, it would abundantly suffice.
We have only to keep the end in view, and have our hearts thoroughly
engaged in the pursuit of it, and means will not be very difficult.

We are exhorted "to lay up treasure in heaven, where neither moth nor rust
doth corrupt, nor thieves break through and steal" (Matt. 6:19). It is also
declared that "whatsoever a man soweth, that shall he also reap" (Gal. 6:7).
These Scriptures teach us that the enjoyments of the life to come bear a near
relation to that which now is; a relation similar to that of the harvest, and the
seed. It is true all the reward is of mere grace, but it is nevertheless
encouraging; what a "treasure," what a "harvest" must wait such characters as
Paul, and Elliott, and Brainerd, and others, who have given themselves wholly
to the work of the Lord. What a heaven will it be to see the many myriads of
poor heathens, of Britons among the rest, who by their labours have been
brought to the knowledge of God. Surely a "crown of rejoicing" (1 Thess.
2:19) like this is worth aspiring to. Surely it is worth while to lay ourselves out
with all our might in promoting the cause and kingdom of Christ.