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Rocky Spring. Gent. and Lad. Asso. Rev. N. New-Market. Gent. and Lad. Asso. Mr. Thomas Pettinger, Pres. Mr. Wm. Garret, v. Pres. Mr. Palmer, Pres. Mr. Joseph Shield. Y. Pres. Mr. John Jared Irvin, Sec. Mr. J. R. Strain, Treas. Dec. 16. Barrett, Sec. M. Joel Berryman. Treas.

Hillsborough. Gent. and Lad. Asso. Rev. A. B. Gallipolis. Gent. and Lad. Asso., Rev. J. S. Gilliland, Pres. Mr. Andrew Barre, v. Pres. Col. Brooks. Pres. Gen., L., Newsom, V. Pres, Mr. I.

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Peacham, Vt. A box, fr. fem. asso. Pelham, N. H. A bundle. Pittsfield, Vt. A box, fr. indiv.for Willstown, 25 42 Plymouth, N. H. A bundle, fr. ladies. JPeybridge, Vt., a friend. ls/indham, Wt. A bundle, fr. Dorcas so. 11 57 isorcester, Ms. A bale of cloth, &c. fr. Rev. Mr. Hoadley's so. for Osage miss. 45 00 The following articles are respectfully solicited from Manufacturers and others. Printing paper, to be used in publishing portions of the Scriptures, school-books, tracts, &c. at Bombay, and at the Sandwich Islands. Writing paper, writing books, blank books, quills, states, &c. for all the missions and mission schools: especially for the Sandwich Islands. Shoes of a good quality, of all sizes, for persons of both sexes; principally for the Indian missions. Blankets, coverlets, sheets, &c. Fulled cloth, and domestic cottons of all kinds.

A LIBERAL DONATION. SINCE the preceding list of donations was closed, and just as the last pages of this number were going to the press, a letter was received by the Treasurer, enclosing Five Hundred Dollars. The donor conceals his name; but we may be allowed to publish his letter.

Sir, The statement in the last Herald, of “he great want of tunds, to enable the Board

| glorious work of evangelizing the world.

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my present income, but of my capital to the I accordingly have set apart, and now enclose ou, Five Hundred Dollars, for that purpose.

ay Almighty God bless the labors of the Board, replenish its Treasury, and send many more laborers into his fields, which are already

white unto the harvest.

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At Sea, April 15th, 1826. Lat. 42° N. and Long. 25° 30 W.-Having, through the grace of God, been brought to feel it my duty to contribute more liberally towards the support of the missionary cause, for the purpose of sending the light of the Gospel into heathen lands, I do this i. in the presence of God. tax myself one cent per day, and as much more as I may feel disposed to contribute; but not less than the rate of one cent per day... And be it known to any, into whose hands this box may fall, that its contents are devoted to the cause of missions.

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ONE of my friends told me, that he had suggested to the patriarch, the grand reason why I did not believe in the pope, which was, that, among other doctrines of his, he taught, that he could not commit an error, and that now, though a pope should see any one of his predecessors had erred, he could not say this, for fear that he also should o, to be an unbeliever. This friend also told me, that the patriarch wondered how I should pretend that l held to the Christian religion, and still converse in such abusive terms against it; and I also wondered, that after he saw this, he should not be willing so much as to ask me, in mildness, and self-possession, and forbearance, for what reasons I was unwilling to receive the doctrines of the pope, or to say I believed as he did; but he would not consent that the above mentioned Armenian priest should hold a discussion with me, and more than this, laid every erson, and even his own brother, uner excommunication, if he should preSume to dispute or converse with me on the subject of religion. Under this prohibition from conversation, and this bereavement of books, from what quarter could I get the necessary evidence to believe in their opinion? Another cause I had of wonder, which was, that not one of all with whom I conversed, after he saw me to be heretical and declining from the truth, thought proper to advise me to use the only means of becoming strong in the faith, viz. prayer to God the Most High, and searching his Hol . Word, which a child may understand. Wondered, too, that they should ridicule me, and report me abroad as one mad; and after all this, be so fearful to WOL., XXIII.

jForeign jūissions.

engage in a dispute with the madman, lest he should vanquish them in argument, or spoil their understandings, or turn them away from the truth. After some time came the bishop of Beyroot. I gave him the usual salutation, and was greatly rejoiced to see him, as I knew the excellency of his understanding, and his quickness of apprehension, and hoped that, after some discussion between us, he would explain the truth, and that he would rest on clear evidence to support his views. But in this case also, I was disappointed; for one day, when I asked him a question, and during the whole short conversation which followed, whenever I began to bring evidence against him, he was angry, and finally drove me from my chamber in a fury, and that with no other cause, as he pretended, than that he did not wish to converse with a heretic. Some time after this, Hoory Joseph Shaheen came down to the convent of Alma, and I endeavored to get him to unite with me in persuading the patriarch to send out , among the people preachers of the Gospel, or that there should be preaching in the churches as before mentioned. But he would not co-operate with me in this, and I was again disappointed. Then, when the patriarch and the bishop of Beyroot wished to dispute with me, I expressed the hope that the discussion might be in meekness, and without anger. It was concluded, that the discussion should be in writing, that no one should afterwards be able to alter what he had once said. They then commenced by asking me questions; the first question was, in amount, this, “Has the Messiah given us a new law?” At first, I did not grant that he had, strictly speaking, given us a new law, and quoted the words of John, that “the law was given by Moses, but grace and truth came by Jesus Christ;” but when I afterwards saw that by “a new law” they meant merely the Gospel, or the

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INew Testament, I answered in the affirmative. They then asked me if there was not to be found in this new law some obscurities. I answered, “Yes.” They then asked me, Suppose any difference of sentiment should arise between the teachers of Christianity, how are we to distinguish the truth from the error? I answered thus;—“We have no other means of arriving at the truth, than searching the word of God, with learning, and reason, and inquiry of learned spiritual teachers, with purity of motive, and with disinterestedness of inclination. If the obscurities of the word of God cannot be understood by these means, our ignorance is excusable, and will not prevent our salvation. If the passages, which still remain obscure, concern faith, it is sufficient for a man to say, I believe according as the truth is in itself before God, or I believe in the thing as God inspired it to the writer. And if the obscurity respects our practice, after making use of #. means above mentioned, if that branch of our practice be forbidden, or under a doubt, desist from it, but if it is not forbidden, do it, and Blessed is he that condemneth not himself in the thing which he alloweth.” After I had given them this answer, they brought no evidence to prove any error in it, and moreover afterwards never put to me any question in writing. Once, as I was walking with the bishop of Beyroot, he began to tell me, how much they all felt for me; and how unwilling they should be to put me in chains to die a lingering death; and that were it not for their sympathy and their love towards me, there were people who had conversed with them, who were ready to take my life. Some further conversation passed, and I began to introduce the subject of religion, and to ask how we could believe in the pope that he was infallible. He quoted for proof the words of our Saviour, Thou art Peter, {5'c. I asked him if it was proper to suppose that all things bestowed on Peter, were also given to the pope? If so, why does not the pope speak with tongues; and why is he not secure from the evil effects of poison, &c.? He answered, that these last things were not necessary. “But how do you prove it necessary,” said I, “that the pope should not erro Is it not sufficient if any one has doubts, to ask his teacher who is not infallible? if you say ges, then the opinion of the fallible man will answer. But if you say mo, and that we must go to the pope, what must be• come of the man who dies before the answer of the pope can reach him?” He then resorted to another mode of

proof, saying, “Is it not desirable that the pope should be infallible?” I assured him I wished he might be so. “Well, is not God able to render him so?” “Yes, He is able to do all things.” He wished to infer his point from these two remises. But I said, “Your reasoning with regard to the flofie may be aplied to all the bishops of the church; for it is desirable that they should all be infallible, and God is able to make them so.” He said, “No, for the bishops feeling less their need of the pope, would not look to him or submit to him as their head, and thus there would be divisions and contentions in the church.” But why, said I, did not divisions and contentions arise, among the apostles? Were they not all infallible as well as Peter? He would not admit they were infallible. I told him that was an opinion that could not be believed, that the pope was infallible and the apostles not: for it was well known to all that the Holy Ghost descended on the apostles in a peculiar manner. I asked him again how it could be made to appear that divisions would be produced if all bishops were infallible; for if they were all of one opinion, as . of course would be, their union must be the more erfect. We conversed farther at some ength, when he concluded by saying, “You are possessed of a devil.” The next day, as the patriarch and the bishop of Beyroot were seated under a tree without the convent, I went out to them, and said, “Your holiness sent for me to come hither for employment, and I came, and have remained here a considerable time. What do you wish me to do for you, for I cannot remain here in idleness?” He said, “What do you wish to do?” If your holiness leases that Iteach in the school of Ain arka, I will do that, “No, I cannot have you go to Ain Warka to corrupt the minds of those who are studying science, and to contradict my opinions.” But I will instruct in grammar. “No, the youths of the college, are now attending to moral science.” Well, I only beg you will let me know what I am to do, and if you have no employment for me I wish to return home. The bishop here broke in upon the conversation, saying, I will not suffer you to go back among my flock to deceive them, and turn them away to heresy. Will you then debar me, said I, from my home? If so, let me know where I shall go, what I shall do? The bishop then said to the patriarch, “Indeed I will not suffer this man to go abroad among my people, for he is even attempting to make heretics of us also.” Yes, replied the patriarch, it will not do after this, to afford him a residence in any part of the land. The bishop then turned to me, in the bitterest anger and rage, reviling me and saying, “If you go among my people again, I will send and take your life, though it be in the bosom of your own house.” I said, “Well, what would you have me do, and what will you do with me? If you wish to kill me or shut me up in prison, or give me up to the government, or whatever it may be, I wish to know it.” “You must wait here till spring or summer,” said the patriarch, and then we shall see how you are.” I answered him in the words of that Christian who was given by his , judge ten days to deliberate whether he would worship an image: “Consider the time already fast and do what you flease.” I asked the bishop his reason for wishing to kill me. "What evil had I done? He was filled with high and bitter indignation, saying, “What, miscreant! Shall we let you go forth to corrupt my flock for me? Is not what has passed enough?” I rose and said to them, “God at least is with me,” and

left them. The patriarch sent after me || “.

his nephew, requesting me, in soothing words to return, and saying that he Would do what I wished. But when I contemplated the hardness of heart manifested by the bishop, I could not restrain myself from reproving him, hoping that he would grow mild. § said therefore, “Our Lord Jesus Christ said, out of the abundance of the heart the mouth sheaketh, and that Satan, who was in his heart, wished to kill me, for Satan was a murderer from the beginning.” I told him, moreover, that he was not a true disciple of Christ. And when I had left them a second time, the patriarch again sent his nephew to inquire of me what I wished; whether it was money, or what else, promising that he would answer my inquiries. I returned and told him, I had a request to make of one thing only, and that I hoped he would answer me, not as to a little child who would ask a childish thing. He asked me what it was. I said I have to ask of you the faYor to send from your priests two faithful men to preach the Gospel through the country, and I am ready, if necessaly, to sell all that I possess to give to them as part of their wages. He promised me it should be done. But I had reason to expect that he would receive such a request as from the mouth of One out of his reason. Now there was of the , convent a man called Hoory Gabriel, who was said to be insane, and was known to all his acquaintance as a

man that would never say a word on the subject of religion, and he was a scribe of the patriarch, and from the time of my arrival until that day had never asked me a single question about my faith, or opinions, nor had given me the least word of advice about any of my errors. The same night, as this priest was passing the evening in company with the patriarch, bishop, and otherindividuals, as if they had [... conversing on my idiocy, in making the request of to-day the patriarch sent for me to come and sit with them. I came. The patriarch. then asked this priest and the others present, if two proper men could be found to go and preach the Gospel. They then answered, one to another, such an one, and such an one would be the fittest persons, some , mentioning one and some another, looking at me in the mean time laughing, to see what I would say. I smiled in a pleasant manner at all this, and when one asked me why I laughed? I said to the patriarch, “Have you not perfect confidence in the inte rity of the priest Gabriel?” He said, es.” I then said, pray let this priest then examine me for the space of a few days, and if he does not conclude that I am a heretic, I will for one take upon myself this duty of preaching. This remark put an immediate end to the conversation. The next day, when the bishop wished to mock me before the patriarch and a Sheik of the country, I answered his questions according to his own manner; but in a little time he began to revile me, and rebuke me for blasphemy against the eucharist, against the virgin Mary and the pictures, and that because I had said before one of his deacons, that were it not for fear of the patriarch, I would tear all the pictures. in pieces and burn them. ... I gave him answer to every particular by itself, and when he found that he could produce against me no accusation, he increased in wrath. I then said, if this is your pleasure, I will say no more. I told him that I had said that pictures were not Gods; that such was my opinion always; and that I wished to tell all the common people so, that they might understand it. But to this ho would not consent. He then began to accuse me of saying of the eucharist, “Let them smell the scent of it, and know that it is but bread and wine still.” I told him that if he would give me leave to speak, or if he wished to hear my views, I would speak; “but how is it that you bring against me accusations, and do not suffer me to make }} defence?” Here he again was not willing that I shopla

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