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we should make such a distinction. The high and low; the rich and poor; the bond and free, all were, indiscriminately, the objects of our Saviour's solicitude, instruction, and companionship. In this proposition, we would not affect an agrarian spirit. A difference in worldly circumstances and condition, seems to be a necessary element of our probationary state; the better to facilitate the disciplinary process, to which fallen humanity must be subjected, or fail of heaven. But, this fact should never lead us even to desire the conversion of a rich or a learned man, in preference to a poor or an igThe specious reason that, the former would have the more influence in doing good, is not enough to excuse such a feeling. Our business is to know no difference among men, of the nature in hand; and to seek to present, as seals of our labor, the greatest aggregate of souls. It is for a higher than we to make "elections." He knows, and he only, who shall best glorify his name, and most advance his cause.

norant one.

We have enlarged too freely, perhaps, upon the point last discussed. It has been done from the belief that, a wrong sentiment in relation to it, is gaining ground. Is not this discernible, faintly at least, in the undue preponderance it receives in missionary plans and labors as seen in the periodical organs of the Boards?

Ever let it be borne in sacred remembrance, that, the extreme simplicity of the gospel message, unconnected with ought that will be as a scabbard or a foil to its naked power; no matter how valuable that foil or scabbard, in itself considered, may be-can, alone ensure success in attempts to spread the gospel of Jesus Christ throughout the world.

What has been said, in no wise refers to the means exerted and contemplated for the education of heathen youth, with a view to their ultimate intellectual elevation. That object is at once laudable, and appropriate at the hands of enlightened philanthropy. But, if it be not desirable that such efforts be entirely left to philanthropic laymen; it seems to us that they should constitute but a small portion of the ordained missionary's labors. They must not trench upon preaching the gospel, even under the guise that such pursuits are, in themselves considered, of a valuable nature. In the fervid climes of the East, it would seem, that no strength can be spared by the herald of salvation, to attend to measures which do not directly manifest the spirit of the gospel. There is exceedingly great danger that too much complexity and machinery shall come to be demanded at our missionary stations. We may, by degrees, be led to establish as a principle, that, the gospel cannot exert its saving power over the heathen, until they shall have become more elevated in their social and intellectual condition. And, that a human process, thus to speak, must first pass upon them, before the truth of revelation can exert its power. This sentiment, happily, is not now abroad in the church. But our subtle antagonist must be well watched; lest by our overmuch regard to subordinate good, he lead us from apostolic practice; which was, evidently, the simple preaching of the cross, and vividly embodying the benevolence of its precepts.

8

CHAPTER VII.

The kind of argument universally demanded by mankind, before assent will be yielded to any innovation upon long cherished opinions and customs. Reasons for the hope that the heathen nations are on the eve of a great change. Effect of healing upon the public mind in the Saviour's time.

RESULTS, not processes, are demanded by the majority of mankind, before they will yield assent to any innovation upon their established opinions or customs. The former is an appreciable order of argument, the latter may not be. There is in the world much less respect for theory than is perhaps generally supposed. The most elaborate piece of machinery, designed and constructed in strict subjection to the laws of natural science, will find but few who will place much confidence in its practical worth, while it remains untried. The principles of its organization may seem well adapted to its proposed end, and although no point of doubt can be definitely expressed, a lurking scepticism obtains. Indeed, it is this which has universally been the most trying antagonist that men of original mind have met. But, let theory step down from her elevated position, and lay the elements under tribute, and the results at once convince. The steam engine, by forcing the ponderous vessel against wind and tide, called from the careless boys in the street, as well as from the philosopher in his study, a spontaneous and simultaneous testimony of praise. This

is a trite train of thought, it is admitted; but it may be pertinent to our subject.

Not only does this well known principle of human nature obtain with reference to the natural world, but it holds empire in the religious. The fruits of a given religion will be the standard by which it is judged, by the majority of mankind; both of the ignorant and the learned, the evil and the good. The theory of it is not so much cared for. If the fruits be evidently of a selfish, impure description, disgust will fill the public mind; and, although no outward tokens of this disgust may for a time appear, it will eventually burst forth in the form of infidelity, and the sundering of all ecclesiastical ties. This led to the scenes that were chronicled of France during the last quarter of the eighteenth century.

There is a seeming exception to this law, in the present state of idolatrous nations. It should appear, according to our reasoning, that the fruits of idolatry, as exhibited in the selfishness and abominations of their most devoted religionists, would lead to the disruption of those bonds which heathenism has fastened upon its victims. It ought to appear that disgust pervades the minds of the many among them. We are not afraid to venture the assumption that such a feeling does really and extensively exist throughout the entire heathen world. It is by no means certain that the nations of heathenism are not on the eve of important religious changes. The fact that no definite appearances to favor that hope are thrown out on the surface of society, argues nothing against such a position. All great revolutions in the forms and modes of society, do not seem to the superficial observer, to have their pre

paratory stages; but they seem to be sudden, and if it be allowable so to speak, extemporaneous. But the more accurate and investigating mind, can see a long and silent train of agencies that have been at work beneath the surface ; so subtle that they have been almost unheeded. Mind after mind becomes imperceptibly affected by these agencies; until by degrees they inter-penetrate the mass. The silence and subtlety with which they have worked, have kept all quiet; and perhaps before a word is uttered on the subject the entire community have passed private judgment upon whatever may be the matter of grievance. All may appear fair upon the surface of society, as seemed the vine clad hill-side of Vesuvius on the morning before the pent up fire leaped madly from its bosom. And yet the public mind may burst forth in volcanic fury without a moment's pre-admonition, upheaving the systems of ages. As the hour of crisis draws nigh, a living form and substance is given to what has been so long but isolated opinion. The development of the crisis may arise from various providential causes. If the subject be a political one, the immediate agency which shall goad to revolution may be a fresh instance of exaction on the part of the civil power; if it be a religious one, the intolerance of a spiritual hierarchy.

Its mode of appearance is at times as follows :-Some one or more individuals, of a peculiar temperament ; urged on by mixed motives,—of real grievance of ambition, and of virtue become unusually sensitive under the evils they feel to be pressing upon them. They give a bold and public utterance to their sentiments, which draws forth the displeasure of those who had been the

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