her progress from the beginning, to the times of the writer, by applying to each century some epithet taken from those events which have been most remarkable and characteristic during its continuance. Of course, much would depend on the point of view from which the events themselves were contemplated, as well as upon the opinions of those by whom the descriptive epithet had to be selected. But, as to the latter, the progress of occurrences, numerous, various, and many of them of the most startling character, is gradually bringing on a period when professing Christians, in this country at least, shall be without laying aside any denominational differences-arranged in two general classes; first, those who believe that saving union with Christ is personal, spiritual, and direct, faith and justification being, what may be termed, its primary instruments; and, second, those who believe that union with Christ is general, ecclesiastical, and indirect, the foundation of it being the administration of the sacraments by Ministers in a lineal, external, visible, Episcopal succession, the union with this successional Episcopacy being that which exclusively gives validity to the exercise of the ministry, and efficacy to the sacraments. In this controversy, the position of the points in dispute is not on the one side justification by faith, the witness to the believer's personal adoption, of the Holy Spirit, and spiritual regeneration and sanctification; and, on the other, some different views of religion, in its immediate and essential condition, leaving the question of the ministry, whether exclusively Episcopal, or otherwise, as secondary and subordinate; but it is between justification by faith and its results, on the one hand; and the successionally Episcopal ministry, on the other. Either the views usually taken of that spiritual religion of which personal justification by personal faith, is the great sign, are enthusiastic and schismatical; or, in other words, unscriptural and false or, if they be not, if what is called Methodism (whether in connexion with Mr. Wesley's societies

or not) be one great delusion,-and if delusion it be, it is, considering its extent and influence, a most fearful one, then, what are usually called "Church Principles," and which have been developed, and carried onwards towards their legitimate results, by Dr. Pusey, and Messrs. Newman, Keble, Sibthorp, and others, instead of being the real principles of Church union and Christian salvation, are the indisputable marks of the characteristic and perilous apostasy of the "last days." There is, undeniably, "the form of godliness;" and, if Methodism be not an entire delusion,if Mr. Wesley were really an instrument in God's hands for reviving an unhappily decayed piety,-there is the "denying the power thereof :" and so far is it from being a fundamental duty to join with these, that the explicit command is of a directly opposite character, "From such turn aside." And, supposing justification by faith, and the spiritual religion dependent on it, is indeed the Gospel of Christ, then are the opposite views "another gospel," and they are placed under the inspired and solemnly-pronounced anathema of the Apostle. Under such circumstances, can it be wondered at that they who believe in the actual, unfailing government of the church by our Lord Jesus Christ, carried on by the power of the everpresent Spirit of Truth, the Comforter, should look anxiously whether the blessing of God, declared to be such by the scriptural character of its fruits and evidences, be systematically given to the preaching of justification by faith, or systematically withheld from it?

Whatever description a writer of the "Tractarian school" might give to the present age, one who is persuaded of the truth of the commonly-understood doctrine of justification, will not be able to hesitate, when he looks at home and abroad, in calling it, (whether classically or not,) Seculum Missionarium. It is, emphatically, "the Missionary age of the church." More has been done in it for the extension of the kingdom of Christ than had been

done for centuries before. And what deserves especial notice, is, that these efforts have themselves resulted from a direct revival of spiritual religion, and that their success has, as plainly, resulted from the faithful-that is, the clear and the earnest declaration of the same doctrines. The first half of the sixteenth century witnessed a revival of spiritual religion; but, such were the circumstances of the times, that it appeared to be one main object of the Reformation Preachers to establish the truth of the doctrines which they had embraced, and to demonstrate the antichristian character of those which they had rejected. One result of this was, a partial oversight of those very blessings, considered as intended for personal possession and enjoyment, to which the cardinal doctrines of their religious system referred. No one can read the discourses of that day, without feeling this their controversial character; and so earnest were the Preachers in proving that men were to be justified by faith only, that some of them seemed to have overlooked the fact, that it was necessary to call on men actually thus to seek for justification. The revival of the earlier part of the eighteenth century was eminently a practical one. Never was the doctrine of justification by faith preached with greater precision and accuracy than by Mr. Wesley. His printed sermons bear the most abundant testimony to this. In fact, he is only charged with obscurity by those who have embraced the opinion, held by some of the Reformers, of the difference between pardon and justification; and that, while both are "through the redemption which is in Christ Jesus," the former comes through his atoning sacrifice, and the latter through the imputation of his active obedience to the divine law. But while Mr. Wesley clearly preached that, as men have all sinned, and come short of the glory of God, and therefore that all who are justified are justified freely by the grace of God, through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation

He

through faith in his blood, he did not preach it controversially. He described the doctrine, indeed, and proved it to be a scriptural one; but his great object most evidently was to bring his hearers to seek, that they might possess, the privileges to which the doctrine referred. did not content himself with proving that by grace we are saved, through faith; the great end of his preaching was to show all who heard him their own personal need of salvation, and to persuade them themselves to believe in the Lord Jesus Christ, that so they might be saved. And this was the proper character of the religious revival which commenced a century ago. It was a revival of religious doctrine; but it was essentially a revival of religion itself. And therefore was it rapidly followed by those earnest desires for the extension of religion which unfailingly spring from the establishment in the soul of religion itself. And though, to the mere worldly politician, the eighteenth century closed, and the nineteenth opened, in storms, yet the Christian believer saw what he could not doubt to be the dawning of a happier day. In the West Indies the experiment had been tried; and, unfavourable as were the circumstances under which the experiment had been made, it had succeeded. In some other parts, Christian faith had been tested by difficulties providentially permitted, but it was not overcome; and when the return of peace opened the world to British enterprise, neither the spirit of commerce, nor of geographical and scientific research, displayed greater promptness and energy in embracing the opportunity, than did Christian faith and zeal.

And the manner in which this has been done, is, perhaps the best that, under existing circumstances, could have been adopted. Agreeing in the great matters of personal godliness, there are yet important points on which Christians differ. United action, therefore, could only take place in connexion with such a ciation of subordinate opinion as should either tend to latitudinarianism, where these matters were

renun

really laid on one side, or leave a perpetual danger of unprofitable disputation, only to be guarded against by rules which would repress profitless disputes, by restricting necessary freedom. And, therefore, though many were desirous of union,-and who that has imbibed the fruit of the New Testament, does not desire it?-it was soon found that it was impracticable; and that the way of doing the greatest quantity of good, was that in which each body of Christians should apply all its means to the work, doing the work in its own way. And in proportion as each body has been faithful to the common calling,-to bring all its views of doctrine and discipline to bear upon the great work of saving men, according to the scriptural nature and method of salvation,-that is, in proportion as from their several and different platforms they were faithful in preaching "Christ crucified;" faithful in saying, "God in Christ is a just God and a Saviour, look unto him and be ye saved, all the ends of the earth," in that proportion-making the New Testament the standard of Christian blessedness-has God blessed their labours. The records of all the leading Christian Missionary Societies furnish undeniable proofs of success in the best and highest sense of the word: success in sound conversions, holy lives, triumphant deaths. Nor does the work wear any of the characters of a temporary and passing excitement. Every where, success is such as to call for reinforcement of the strength of the Missionary establishment. Whether the entire work has to be done by the Missionary alone, as among the uncivilized heathen of Africa, or the islands of the South Sea; or where, mythology being incorporated with the grossest physical error, it is assailed both by Christian light, and by the knowledge to which Christian natives have attained, as in Brahminical India; whatever be the peculiar circumstances of distant stations, the general result is a strong demand for the means of more extended effort. The very dif

ficulties under which the different Missionary Societies in England have latterly been labouring, strange as it may sound, arise from the success which has attended their undertakings. Dr. Alder, who, from his situation, has the very best means of judging on this point, has put it, in his recent business-like and matter-of-fact publication, beyond all doubt.*

In these circumstances we cannot but regard it as providential, that certain friends of the Missionary cause in Scotland were led to seek, by the offer of a prize to friendly competition, for "the production of a work less ephemeral than the many excellent sermons, tracts, and pamphlets, which, during the last forty years, have appeared on the subject of Missions to the Heathen." With this view a prize of two hundred guineas was offered for the best, and another of fifty guineas for the second best, Essay on the DUTY, PRIVILEGE, AND ENCOURAGEMENT OF CHRISTIANS TO SEND THE Gos

PEL OF SALVATION TO THE UNEN

LIGHTENED NATIONS OF THE EARTH. "The Essays," we are told in the "Prefatory Notice" to Dr. Harris's volume, by the adjudicators, were to be submitted to the examination of five adjudicators, selected, on a principle of honourable liberality, from those bodies of Christians with which stood associated the principal Missionary Institutions, the two established Churches of Scotland and England, the Wesleyan Methodists, the Independents, and the Baptists." Forty-two Essays were submitted to them, and they have given their decision, as they say, and as every one who knows them will at once believe, in foro conscientia. The first prize was adjudged to the Essay which proved to have been written by Dr. Harris; and the second to one written by the Rev. Richard W. Hamilton, of Leeds.

We again take the opportunity of directing the reader, especially if he be upon any Missionary Committee, or engaged in the important task of collecting, to this very useful publication. It is not an elaborate Missionary Essay; and, therefore, we have not put it on our list at the head of this paper; but it is a Missionary statement, luminous, forcible, and instructive.

A third Essay, however, was regarded as a treatise of great excellence, insomuch that the Committee (who received the Adjudicators' Report, and gave the prizes according ly) "resolved on offering a distinct premium to its author, subsequently found to be a Clergyman of the Scotch Establishment, the Rev. John Macfarlane, Minister of the parish of Collessie, Fife (Scotland). So that Dr. Harris's, and Mr. Hamilton's, and Mr. Macfarlane's treatises are to be regarded as the "Prize Essays." The names appended to the Prefatory Notice by the Adjudicators," are, David Welsh (Church of Scotland), Ralph Wardlaw (Independent), Henry Melvill (Church of England), Jabez Bunting (Wesleyan Methodist), Thomas S. Crisp (Baptist).

But having given this brief statement of the circumstances originating these volumes, we shall dismiss any further reference to them. The comparative value of the Essays, severally, as compositions, is a question which-particularly after such an adjudication-we have no occasion to discuss our object will be, to enable the reader, by the selection of various passages, to form his own judgment on their respective excellencies, and at the same time to enrich our own pages-and we do not use this often-repeated phrase formally, but in direct reference to its meaning-with extracts which may contribute to the establishment of what may be termed the Missionary principle in the minds of those who will have no opportunity of acquainting themselves with these valuable Essays, beyond that which is furnished them by the quotations which we hasten now to lay before them.

Dr. Harris's Essay is, throughout, the developement of his title-page. He there gives what is, in reality, the subject of his thesis: "The Great Commission; or, The Christian Church constituted and charged to convey the Gospel to the World." The Essay is divided into six parts, each being subdivided into the requisite chapters and sections. The titles of these six parts will enable the reader to form a general idea of

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the contents of the volume. Part I. "The Missionary enterprise viewed generally in its relation to the word of God." Part II. "The benefits of the Missionary enterprise." Part III. 'Encouragements of Christians to prosecute the Missionary enterprise." Part IV. "Objections to the Missionary enterprise." Part V. "The wants of the Christian church, as a Missionary Society, examined." Part VI. "Motives to enforce entire devotedness to the Missionary enterprise."

The first part is divided into three chapters. I. "The Scripture theory of Christian instrumentality for the conversion of the world, stated and explained." II. "This theory illustrated and enforced from the precepts and examples of the word of God." III. "Illustrated and enforced from prophecy." The grand principle of this first portion of the Essay, the developement of which is conducted with great care, and the results stated both with admirable precision, and with that easy and beautiful flow of thought for which Dr. Harris's writings are remarkable, is, that God made men for mutual and affectionate dependence; and that sin having introduced an opposite state, with all its mischiefs, it is one great object of God's merciful interposition, in "the redemption which is by Christ Jesus," efficaciously to restore it, and with it all the obligations with which it is connected, and all the blessings to which it gives rise. This part of the Essay, though chiefly concerned with general principles, is of the highest importance. Man's happiness is shown to be intimately connected with his dependence on God and his fellow-creatures; man's wretchedness to flow from that unnatural and self-willed independence which sin has occasioned, and for which he still madly, but always ruinously, contends, till, coming to himself, he learns the wisdom and felicity of that entire dependence on God, and that mutual and affectionate respect to all his fellow-men, which is implied in the great law,"Thou shalt love the Lord thy God with all thine heart, and thy neigh

bour as thyself," and to which a personal experience of the redemption which is in Christ Jesus unfailingly brings him; for then, when he possesses the faith working by love, he knows what that Scripture declaration means, "For none of us liveth to himself, and no man dieth to himself: for whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live, therefore, or die, we are the Lord's. For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and the living."

Dr. Harris's Essay thus opens :

"Mutual dependence and influence is the law of the universe. Look in whatever direction, and examine whatever object, we may, we find nothing insulated and alone. From the globe we inhabit, and which is one of a visible community of worlds, up to the great sidereal system, the whole of which is apparently moving together through space, and down to the minutest atom that floats in the air, all are bound together, and constantly acting on each other, by definite and universal laws. The body of the reader, and the book which he is reading, are held by gravitation in union with the remotest parts of the created system; while the material influences constantly transmitted from the most distant regions of space, place them in physical contact with the universe.

"In this literal dependence of every part of the material economy on every other part, we behold an image of the reciprocal action and mutual relation of all animated being. Here, each is con nected with all-and the whole to God. Here, in the absence of sin, we behold the sublime spectacle of the infinitely blessed God surrounded by distinct orders of sentient, happy beings; so various as to reach from the archangel down to the insect, yet so closely related as parts of a mighty whole, that no single member can be detached and made independent of the rest; while the wellbeing of each is an ingredient in the happiness of the whole; and all, according to their respective natures, ascribe glory to Him, their centre and their source, by whom they are alike pervaded, and in whom they are all one.

"That this interdependence, as far as it relates to the human family, is part of an original plan, is obvious. By creating, at first, one common father of the

species, the Almighty designed that each individual should stand related to all the rest, and feel himself pledged to promote their happiness. By rendering us necessary to each other's welfare, he sought to train us up to an humble imitation of his own goodness, to make every hand and heart a consecrated channel for his love to flow in, and thus to find our own happiness in the happiness of others. In such a state, he who approached nearest to the pattern of the divine benevolence, would necessarily have been the object of the greatest admiration; and as admiration leads, by a law of our nature, to imitation, men would have been always advancing towards higher and higher degrees of perfection. Inferior excellence being constantly drawn upwards by the strong moral attraction of that which was above it, a process of assimilation to the blessed God would have been perpetually going on, which would have rendered earth a copy of heaven.

"The connexion then subsisting between them would have been one, not merely of mutual dependence, but of reciprocal influence. And this moral influence it is which would have invested their mutual relation with so much importance. Could we have looked down upon them, we should have seen that every word uttered projected an influence; that every action performed, drew after it a train of influence; that every relation sustained, was a line along which was constantly transmitted a vital influence; that every individual was a centre ever radiating streams of living moral influence.

"Could we have selected one such individual, and have investigated his moral history, we should have found that, from the first moment of his existence, his character went on daily and hourly streaming with more than electric fluid -with a subtle, penetrating element of moral influence; that, in whatever society he mingled, he left on their character secret, perhaps, but not imperceptible, traces that he had been among them; that his influence operated involuntarily: for though he might choose, in any given instance, what he would do, yet, having done it, he could not choose what influence it should have; that it operated universally, never terminating on himself, but extending to all within his circle, emanating from each of these again as from a fresh centre, and thus transmitted on in silent but certain effect to the outermost circle of social existence; that it was indestructible, not a