heaven, is but a speculative subject for curious minds, this little book presents matter of reflection. By circumstances of such urgent personal concernment, as those in which Mr. Groves and his departed wife have been placed, the merely speculative part of religion is put to flight. But we shall find them in the midst of confusion, and bereavement, and horror, clinging to this one hope for themselves and for the world, that the Lord cometh to reign, wherefore the earth shall be glad; deriving from this hope a delight in God, in the midst of all that seems adverse to such a sentiment, which, if it be not a proof of practical power in a doctrine, what is practical?

On some few points, Mr. Groves has given a somewhat detailed expression of his own sentiments. One of the most important of these is re-considered in the notes by the writer of this introduction. Another, on which the interest of many has already been strongly excited, is the recognition of those men as ministers of God, who do not utter the word of his truth, and who are admitted to speak without the Spirit of his truth. The question, encompassed as it has been with difficulties foreign to itself, is but a narrow one. The preaching of the Gospel is an ordinance of God. The preaching of what is not the Gospel is no ordinance of God; and affords me no opportunity of shewing my respect for divine ordinances by my attendance upon it. That men possessing the Holy Ghost should confer spiritual gifts by the laying on of hands on those who in faith receive it, is an ordinance of God: that men, not having the Holy Ghost, should lay hands on others for spiritual gifts, is no ordinance of God.

If the outward fact of what is named ordination, determines me to regard as now made of God a teacher, a pastor, an evangelist, a bishop, him who, to all intelligent and spiritual perception, is what he was, in error, and ignorance, and carnality; this is not respect for divine ordinances at all, but a faith in the opus operatum, a faith in transubstantiation transferred to men, denying the truth of my own perception, and clinging to the conclusion of my superstition, just as in the mass the senses are denied, and bread and wine visibly unaltered, are called flesh and blood. The arguments by which this notion is supported, are too complicated, and too contemptuous of unity or consistency, to be meddled with in our limited space. That Christ bade men observe what the Scribes and Pharisees taught on the authority of the law of Moses, is made a reason for reverencing what is taught on no divine authority: Scribes and Pharisees, who pretended to no divine ordination, but rested their claims on their knowledge, are made specimens of the respect due to ordination, in the case of such whose ignorance and unsound teaching are allowed. But were not the Scribes and Pharisees in many things ignorant and unsound? Yes, truly; but were these the things of which the Lord said expressly, these things observe and do? To tell us that we must observe and do what is according to Scripture, however bad the men who teach it, ordained or unordained alike; what has this to do with ordination? True, this is no excuse for those who prostitute the form and name of God’s ordinance, and know that it is prostituted: who say, “receive ye the Holy Ghost,” and would laugh as being supposed to confer the Holy Ghost: but there is no necessity for running from this crime, to the error of which we have spoken. Let us acknowledge our wretchedness, and misery, and poverty, and blindness, and nakedness. When the laws were transgressed, and the everlasting covenant broken; then the ordinance was changed, as Isaiah foretold it should,[7] among the causes why the earth is defiled under the inhabitants thereof.

The Apostolic Epistles contain little, if any thing, to establish the pastoral authority in a single person of each church or congregation: and the omission of all allusion to such an office is often very remarkable from the occasion seeming to assure us, that it would have been mentioned had it existed. The Epistles of the Lord to the seven churches are therefore resorted to for proof of the existence and nature of the place of a single pastor with peculiar and exclusive powers. But neither there nor elsewhere is the fact of ordination once referred to, in relation to the receiving or rejection of those who claimed to speak in the name of Christ. In these very Epistles there is a commendation for disregarding for the truth’s sake the highest titles of ecclesiastical office. “Thou canst not bear them which are evil: thou hast tried them which say they are apostles, and are not, and hast found them liars.”[8] I believe, “not to bear them which are evil” pastors, evangelists or apostles, is as commendable in England as in Ephesus in the eye of the Head of the Churches. Is there a syllable in the Bible to lead us to suppose that these liars were detected by any other means than those which Paul had already taught the Church? “Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.” As for the ordinance, such passages as Titus i. 9, make selection a part of that ordinance: the bishop is to be one “holding fast the word of truth as he hath been taught.” Now, on what authority shall this part of the ordinance, viz. selection, be omitted, and no flaw follow: while the presence or omission of a manual act in certain hands is to constitute the reality or absence of Divine ordination?

A. J. SCOTT.

Woolwich, Aug. 16th, 1832.

JOURNAL

OF A

RESIDENCE AT BAGDAD.

Bagdad, April 2, 1830.

We begin to find that our school-room is not large enough to contain the children, and we have been obliged therefore to add to it another. We have now fifty-eight boys and nine girls, and might have many more girls had we the means for instructing them; but we have as yet no other help than the schoolmaster’s wife, who knows very little of any thing, and therefore is very unfit to bring those into order who have been educated without any order. But I have no doubt of the Lord’s sending us, in due time, sufficient help of all kinds.

April 3.—An Armenian merchant from Egypt and Syria, was with us to-day; a Roman Catholic by profession, but an infidel in fact. He said it was all one to him, whether men were Armenian, Syrian, Mohammedan, or Jew, so that they were good. He had left Beirout about two months, and said there were none of the missionaries there then; but that he knew there the Armenian Catholic bishop, and an Armenian priest, who had left the Roman Catholic church, and who were in Lebanon—he said they were friends of his, and very good men. We feel interested in receiving some missionary intelligence, to know whether or not Syria is still deserted.

We have received from Shushee a parcel of our Lord’s Sermon on the Mount, in the vulgar Armenian. We were very much rejoiced at this, as it enabled us to supersede, in some little degree, the old language; but in determining that every boy sufficiently advanced, should learn a verse a day, we met with some opposition from two or three of the elder boys, and I think two will leave the school in consequence; but the Lord will easily enable us to triumph over all; of this I have no doubt, at all