Evangelical Alliance.

THE NEW TESTAMENT THEORY OF MISSIONS.*

"There is no race of men, either barbarian or Grecian. . . by whatever name they are called .. among whom supplications and thanksgivings to the Father and Maker of all, are not offered in the name of the crucified Jesus."-Justin Martyr.

How came it to pass that the early diffusion of Christianity was so rapid? It sprang up a proscribed religion, in a most sensual age, in the centre of a Pagan empire. Its heralds were lowly and despised Galileans. Its demands were unconditional, arraying against it every power of the world-the Roman Government, the sarcasm and philosophy of the learned, the superstition of the ignorant, the prejudice and hatred of all. Yet Christianity triumphed. It subverted a system of idolatry which embraced in its associations all that was venerable, and heroic, and sacred, to Greek and Roman, and which appealed to every tendency and passion of the depraved man. It fought its way against all these foes, and, in the second century, the triumphant utterance above was a part of history. How came it to pass?

The infidel finds the reason in "decaying idolatry," "intolerant zeal," "pretended miracles," and in the "union and discipline of the Christian republic." The feeble, desponding Christian speaks of "miraculous gifts" and "a Divine energy" which spent itself in those early triumphs, and is never to return.

But is not the true solution more simple? Is it not found in the fact that the Gospel then was faithfully applied to the world? Miraculous gifts were accessory, but the real secret lies in the lives and labours of the early disciples. They lived not unto themselves. A vital sympathy with Christ in the work of saving men, and entire devotedness to that work, was the instrumentality used. The Holy Spirit honoured it, and the power thus brought to bear upon the world was irresistible.

Such is the New Testament theory of Christian instrumentality. Every disciple is a missionary, delegated, empowered, commanded to do his utmost for the spread of the Gospel. Beautiful and simple is this plan. It shines conspicuous in the lives and instructions of Christ and the Apostles.

In Jesus Christ is the embodiment of that religion which is "love and goodwill to men," and again and again His life is presented as the model for all who profess His name. Hence, if "He went about doing good," His example binds every disciple to "go and do likewise." Did He pour out the fulness of his sympathy upon even the most degraded, and weep over their sorrows and sins? In His compassion, His labours, and self-sacrifice, is the spirit which must actuate every disciple: "Except ye have the spirit of Christ, ye are none of His." Did His death unseal the fountain of infinite love to a dying world? His disciples are made the channels through which that love may flow out to the perishing.

When Christ called His first disciples, they caught this spirit. Their first impulse was to bring others to their Master: "Andrew findeth his own brother Simon," and "Philip findeth Nathaniel." By contact of mind with mind the glad tidings spread. This plan of saving men is illustrated further in selecting twelve to be apostles. The very term apostles ever reminded them of their missionary character. The sending forth so large a number as seventy as preachers coincides with the same design. They were taught that the riches of the Gospel were not to be hoarded, but were to be refunded-given back to Christ by giving it to their fellow-men: "Freely ye have received, freely give."

From the New York Independent.

VOL. XIII.-MAY.

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Still more distinctly is this element of discipleship presented as our Lord draws near the close of His mission. Notice a single passage in the intercessory prayer, "As Thou hast sent me into the world, even so I send them into the world." As if Christ had said to His disciples, "As I was sent entirely consecrated to the salvation of man, so I send you forth consecrated to the same object. You have seen my life, devoted to the supreme end, to save the world.' Never, for a moment, has my eye been diverted. I have presented a perfect example. I have taught that man is a brotherhood, and that the field is the world.' Now I am to erect the Cross. In my death is the truth which embodies every possible agency for redeeming a fallen race. To you this truth is intrusted. You are my representatives. As the Father hath made me His messenger to the world, even so I make you my messengers. Remember, it is your peculiar calling, your one business, to carry out my designs of human redemption."

More emphatic still, if possible, are the last words of Christ on earth, "Go ye into all the world, and preach the Gospel to every creature." Here is the boldness of direct command; and under this command the same authority by which the Gospel is preached at all, enjoins that it be preached to every creature. Under this command the ordinances are given in trust, that they may be administered to all nations. Under this command only, by going and preaching, can the disciples claim the promise, "Lo, I am with you always, even unto the end of the world." Under this command, the chief object of God's continuing Christians in the earth, and the vital law of their spiritual life, is that they be unceasingly evangelists. There is no cessation or exemption till every lost soul is brought to the Redeemer.

This law of holy activity, so conspicuous in the Gospels, is confirmed in the Acts and Epistles. The last act of Christ on earth was to dismiss His disciples to their work. The first event after His ascending to the throne was the descent of the great missionary agent, the Holy Spirit, "to convince the world of sin." Three thousand were converted in a day. Heralds of the cross were thus provided and the way prepared for the spread of the Gospel to every part of the Roman empire.

A little later, when the Church at Jerusalem began to grow languid and denominational, a persecution arose which drove off its members to renew their work. The "scattered" disciples "went everywhere preaching the Gospel." All barriers of race and religion were removed. Divine commands and visions impelled the Apostles further and further from Jerusalem. Thus other Churches were founded

which became new centres of missionary operations.

The conversion of Paul added impulse to the work. His life of ardour and selfdenial was a standing appeal to live for Christ. He panted to make known the Saviour everywhere. His own salvation even was forgotten in the travail of his soul for the regeneration of the race. This spirit he breathed into his Epistles, and enjoined upon his spiritual children : "Be ye followers of me, even as I am of Christ.'

By this process, under Divine guidance and inspired example, the primitive Christians were trained and committed to the lofty purpose of conquering the world for Christ. The basis of their activity was individual responsibility. Each one "lived not unto himself," but unto his Saviour. Thus Christianity was aggressive at as many points as it had professors. It was leaven hidden in the mass of humanity. And as each particle of leaven diffuses its virtue to the particles around it, so cach disciple lived to disciple others. His entire influence, whatever might be his sphere in life, was devoted to the evangelising of the world. His one prayer was, "Lord, what wilt thou have me to do?" His one object was to exhibit how much a redcemed soul could do for the salvation of men.

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Is not this the New Testament idea of discipleship? And if so, does not God intend that Christians now should exemplify it as really as Christians did in the apostolic age? Were those original principles wrong? Were the early disciples too zealous? Was Paul an enthusiast? Rather, are not we bound to adopt those original principles? Looking at the New Testament idea of discipleship, and at the fact that entire consecration, like that of Jesus Christ, is the condition of full success, is it any wonder that the world is not converted? Look not upward, as though the reason were among the secrets of the Eternal Mind. "God is love," and "wills that men everywhere should repent." Look not to the Gospel, as though it were a failure. It is "the power of God." It is as free as the air and the light. It struggles to burst from all restraints, to encircle the world, to find out every abode of sin and reach every soul for whom Christ has died. Look not to the instrumentality God has instituted, as though it was insufficient. The Spirit is promised, and is waiting "to convince the world," to "be poured out upon all flesh," and Christians in this land have the resources, if they have the devotedness, to more than repeat the triumphs of early Christianity. We must look about us, within us. We who profess Christ are not true to our profession. Our neglect is thwarting God's plans of mercy. We have a part to do in saving the world-a part which angels covet. Shall we not awake more fully to the glory of our calling? Shall we not have a vivid and all-pervading conviction of personal duty, so that every one shall be a worker with Christ, and can say, "This one thing I do, I live to save my fellow-men?"

Is it said we already have this conviction, that Christians now are living for the conversion of sinners? To a very limited extent this is true. A few do possess the idea, and it is gathering power. But it is not yet "vivid and all-pervading." It has a feeble hold on the mass of Christians. It is a passing impulse in a moment of enthusiasm, or under a missionary appeal. Often the obligation is sought to be met by proxy. Who has not heard the remark, that our boards and societies, or the Church, perhaps, has the work of converting the world? As though they released individuals from their duty. What are boards and societies, and the Church even, but organs of individual activity, but channels through which the full heart of Christian love is to reach the world? Let us apply the New Testament standard. Do my prayers, my contributions, my efforts, come up to the devotedness enjoined and exemplified in the New Testament? Now, if ever, we should wrestle in prayer. Now, if ever, our money should be poured out like water, and with a willing heart. Now, if ever, Christ should be urged on every neighbourhood and family in our land; and now, if ever, heralds of mercy should hasten to the accessible millions of the heathen world. Wonderfully the providence of God joins with the Word of God in summoning every man to his post of duty, and to his utmost exertion. Let us forget all else-most of all our mutual dissensions and jealousies and claim the world for Christ.

TRANSACTIONS AND MEETINGS.

The Committee of Council held their monthly meeting on Friday, April 15; General Alexander, and afterwards Sir C. E. Eardley, in the chair.

The Rev. Dr. Fry, late of Tasmania, and an old member of the Evangelical Alliance, was unanimously appointed a member of the Council; and several new members of the Alliance, as usual, were admitted.

UNITED PRAYER MEETINGS.-A letter was read, addressed to the Clerical Secretary by the Rev. E. H. Bickersteth, whom absence from London prevented from attending the Committee meeting, from which the following is an extract:

"I should be glad if you would tell our friends that we had our first united prayer meeting on Friday evening last, in our

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school-room. Notice was given in my church, and in the dissenting chapels, on the previous Sunday. At least 250 adults were present. The special object was to pray for the effusion of the Holy Spirit. We began with singing, and I took the first prayer, which was one of confession for those sins which had grieved the Blessed Spirit, whose aid we were met to implore. Then John xvii. was read; and Mr. Redbourn, the Baptist minister, prayed especially for the sanctifying power of the Spirit, personal holiness. We then sung again; and Mr. Burns, of the Scotch Free Church, prayed for the Spirit to own and seal every Christian labour, amongst others the ingathering of souls. Then Psalms cxxvi. and cxxxiii. were read; and Mr. Herbert Mayo, a layman, closed with a thanksgiving prayer. I read an excellent letter from the Wesleyan minister, who

could not be with us. I think all felt it was eminently a blessed season. One of

ings to dine together between the morning and evening meetings.

BUSINESS OF COMMITTEE.-Some members of the Council residing in the provinces having expressed a wish to receive regular information of the subjects about to be discussed, and the business transacted, at meetings of the Committee, the Secretaries were requested to inquire as to the best means of meeting this wish.

SOIRÉE. It was reported that the Annual Soirée had been fixed to take place at Freemasons' Hall, on Tuesday, May 3rd, at half-past five o'clock (the public meeting to commence at seven); and that the Bishop of Down and Connor had kindly consented to preside.

UNIVERSITY OF CAMBRIDGE.-An application having been made by the Secretary of for a grant of Evangelical Christendom, and the Church Missionary Union at Cambridge, copies of publications issued by the Evanthe principal Dissenters of Hampstead met gelical Alliance from time to time, the Comme on Monday, and said, "Well, I have mittee readily complied with the request for known Hampstead almost all my life. I informed the Editor of Evangelical Christenpublications belonging to the Alliance, and did not think it possible that such a meet-dom of the application for a grant of a copy ing could have been convened; it was indeed good to be there; and I felt I could almost say with Simeon, 'Lord, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation.'”

"Forgive a hurried line, but I am so anxious these meetings should be multiplied, that I thought possibly, if named at the Committee, some might be inclined to propose one in their own neighbourhood.

"We are to meet (D.V.) always on the second Friday evening in the month." The attention of the Committee was called to a correspondence which has recently taken place between one of the English Bishops and an Incumbent in his Diocese, from which it appeared that the Bishop had expressed his disapproval of his clergy taking part in meetings for united prayer. After some discussion on the subject, it was decided that the Bishop should be communicated with, with a view to ascertain if it be really his intention to oppose such meetings, which are increasing in number in different parts of the kingdom.

MEMBERSHIP.-The further consideration of the Rev. S. Minton's motion was postponed.

MAY MEETINGS.—The Secretaries reported progress in the arrangements by the SubCommittee for providing opportunities for Christian friends attending the May meet

since been cheerfully responded to.
of that journal. That application, too, has

The following is an extract from the letter referred to: " Although perhaps the Evangelical Alliance can scarcely be called a Missionary society, yet as it touches the very root of all true interest in missionary I feel that our table ought not to be withwork-a real, spiritual, and vital religionout its various publications. . . . I am sure you will feel with me that the great cause in which you are engaged cannot but gain by its being brought prominently before the junior members of our University."

ARRAS. The chairman reported that the Arras Protestant Church Fund was progressing favourably, and that gratifying letters had been received from France respecting the sympathy and aid which the object was there receiving.

NATAL. A letter, dated D'Urban, Port Natal, and signed George Yarnold Jeffreys, addressed to the Secretary of the British Evangelical Alliance, stating that a branch of the Evangelical Alliance had been established in that colony; and asking for the fraternal recognition and a share in the sympathy and prayers of the British Organisation of the Alliance. The Secretaries were instructed to write to the Rev. G. Y. Jeffreys, expressing the great pleasure with which the Committee had heard of the

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