lives in view of eternity. They, by degrees, catch the same spirit, if it is not already kindled, and act it out on those around them.

These are the motives by which we are all called upon to be habitually actuated. Acting thus only is "walking by faith;" and it is because Paul deeply felt the influence of these motives, that he lived a life so fully consecrated to Christ. Quoting the language of David, "I believed, therefore have I spoken," he adds, "We also believe, and therefore speak."

Faith, then, is cultivated by the missionary spirit, because it brings the unseen yet certain realities of the future world into frequent and affecting contemplation.

4. The missionary spirit increases prayer.

There are various ways in which this is done. We have already seen what motives carry the missionary with so great frequency into his closet, before he decides to devote himself to the heathen. Now this very process, by the influence of his example, and of the consequences which follow his forsaking his native country, is repeated again and again, in the cases of many, both male and female, who feel themselves called upon to answer the question, "Shall I become a missionary?' Now, what Christian does not know the power of prayer to cultivate every Christian grace, and to unite the soul to God? So that if these persons do not all become missionaries, yet the increase given to their piety by these near approaches to the throne of grace, is so much gain to the general fund of holy influence, by the instrumentality of which the world is to be brought back to God. And here should be taken into view the consideration, that prayer is availing, not in proportion to its amount, but according to its character; and the character of prayer may be expected to be right in proportion to the holiness of the offerer.

But this is only one way in which prayer is increased by the missionary spirit. As has been already intimated, the facts brought to light in the journals of the missionaries, respecting the deplorable state of the heathen, and the blessed results of preaching the gospel to them, call forth the fervent aspirations of many a pious reader, who knows that he or she cannot personally share in the glorious work. Many a mother has doubtless thus been led to consecrate her children to God for this service, and from that circumstance has thenceforward felt an

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unwonted interest in the spiritual welfare of those children. How much, too, is the amount of fervent prayer increased from the simple fact, that many whom we most tenderly love, and whom we highly honor as the servants of Christ, are removed far beyond the reach of our aid, except, perhaps, through the medium of prayer! Especially, again, is the same effect produced by the increased sense of dependence, which is felt, on the blessing of the Holy Spirit for success in our religious efforts. Hence originated the concert of prayer for missions; and this again had an important influence, in view of the happy consequences of its observance, in the establishment of another concert for Sabbath schools, another for seamen, and other days of prayer for other benevolent objects. What a volume of prayer has thus been made to ascend to God, and what blessed results have we witnessed as the consequence!

Although much more might be said in confirmation of what has been advanced, and in illustration of the subject of this essay, yet, simply from what has been exhibited, is it not evident, that while foreign missions are the means of bestowing immortal blessings upon those to whom they are sent, they also reflect a most salutary influence upon those who send them? If their direct influence at home is to cultivate the piety and the Christian activity of the church, then are they attended with the most important blessings which the church can experience. Enlistment in the cause of missions, to spread abroad every where the blessings of the gospel, may properly be resorted to as a suitable means of promoting the prosperity of the churches. Thus, although the missionary, should he remain in his native country, might be the means of great good to the churches, yet by going to the heathen, independently of the good which he would be the means of accomplishing in their behalf, he might actually do more for the spiritual welfare of his country, than if he should remain at home. For the tendency of the reflex influence which he exerts at home is, to wake up the slumbering energies of the church, and call them forth in benevolent action. Thus we see, in the case of foreign missions, as in respect to other modes of doing good, "there is that scattereth, and yet increaseth. The liberal soul shall be made fat; and he that watereth shall be watered also himself." Every one, who, truly actuated by the missionary spirit, forsakes his native land for a heathen clime, leaves a

1837.] Influence of Christianity upon Public Morals. 495

rich legacy behind him; and he secures, in behalf of his country, the fervent prayers of many a redeemed heathen, who feels, that but for the benevolence which sent him forth, he should have followed the generations of his fathers to the world of dark despair.

ARTICLE II.

INFLUENCE OF CHRISTIANITY UPON PUBLIC MORALS.

In this age of doing, to do good is the general aim of the pious. We ought to praise God that it is so, that man is feeling for his fellow-man, and hastening, with kind and rapid step, to relieve him from suffering and sin. The age is laying another course on that lofty monument to the beneficence and truth of Christianity, which for nearly two thousand years has been rising in unsurpassed grandeur, and which now throws its shadows far and wide over the length and breadth of the world.

But while we do not withhold a just meed of praise from the pious efforts of our times, we are constrained to express our fears, that there is danger lurking where but few, perhaps, suspect it. The very rapidity of the car creates its chief liability to run off the track. It was well remarked by the editor of Archbishop Leighton's Select Works, that "there is a tendency, in the external religious effort of this age, to stand in the place of prayer and the study of the Bible, instead of proceeding from the steady performance of these duties, as their inevitable, legitimate result." * Amid the bustle of doing, we forget, that THE KINGDOM OF HEAVEN IS WITHIN, and that doing is accepted of God only as it is the spontaneous expression of a cultivated heart. Nor is this all. Since, without the divine blessing, Paul and Apollos labor in vain, it may be questioned whether ultimate success will reward our activity, if it only expresses the spirit of the age. The spirit of the age is not essentially religious, and we are not to look for grapes from thorns. We repeat it, there is danger,-danger, that in an excited outward activity spiritual religion will decline, and

* Preface, p. iv.

that in that declension we shall cast off our reliance upon God, and trust in our own might to reform mankind.

That Christianity is to conform the world to its spirit, we do not doubt. There is in that spirit a causal power, which will as certainly effect a moral revolution over the whole earth, as that the leaven, which the woman has thrown into the meal, will ultimately leaven the entire lump. Nor do we doubt, that this conformation will be effected through the instrumentality of the church. While it is true, that the seed embodies at once the prophecy and the pledge of the future harvest, it is true, also, that the harvest will come only on condition that the seed is deposited in the earth, and blessed with the shower and the sun. But here we need not dwell; for thus far there is, we believe, a general agreement. The vexed question is, how shall the anticipated result be most speedily accomplished, and the earth soonest awake in the likeness of God? This inquiry, however, extending to the complete triumph of Christianity, is one of wider range than we at this time propose to discuss. We shall confine our remarks to a more proximate period, and a partial triumph. It is asserted of Christianity, and truly, that it has wrought an immense influence upon public morals. It is acknowledged, also, that great and distressing public evils still exist in Christendom. And further, it is expected, that these evils are to be removed by the progressive influence of the faith. The practical inquiry then is, how shall this partial triumph of Christianity be won? How shall the public morals become enstamped with the impress of our holy religion? Momentous question! We would approach it, conscious of its magnitude and importance, and, seeking the illumination of that Spirit whose inspiration giveth understanding, with reverence and humility, give our opinion.

If there be a track leading from the principles of Christianity to their results, determinable by the very nature of Christianity, then we cannot doubt, that in that track lies the rule of our efforts to conform the external relations of life to the spirit of our religion. In other words, if we can learn how Christianity works, then we have learned how we must work. If there be a law, according to which Christianity is developed, then to that law our agency must be adapted.

This principle, to the unfolding and application of which this article is devoted, is too important to be passed over suddenly; and we shall therefore spend a moment in its examina

tion. We believe it may be relied on as certain, that our labor, either in the natural, intellectual, or moral world, will fail or succeed, according as it contradicts or harmonizes with universal and necessary laws. An ingenious mechanic constructed a piece of machinery with great care, and with strong confidence of success. But on its completion, to his bitter disappointment, it would not operate. A philosopher saw the difficulty. "In such a place," said he, "such a law is contradicted. Adapt that part of your machinery to the law which governs it, and the difficulty will vanish." The mechanic did so, and his success was complete. The farmer, who should attempt the growing of wheat without reference to the laws of its growth, would never behold a harvest. If, understanding that law beforehand, he adapts his culture to it, he may then expect, with the ordinary blessing of heaven, a bountiful reward of his toil. A plan of education, which has little or no reference to the laws of the mind, will inevitably fail, while one that is adapted to those laws will as inevitably succeed. In the moral world the same is alike true. Moral ends cannot be the results of physical means, because this is a contradiction of law. Moral ends depend on the fulfilment of their appropriate moral conditions. The results of moral influences are as those influences. God has placed the whole universe under permanent and certain laws; and it is only by operating in harmony with those laws, that our labor becomes effectual towards the ends we have in view. The improvements in machinery, in agriculture, in education, and in morals, are not accidental and fortuitous, but the legitimate and inevitable results of a more rigid conformity to universal laws. And so in the case in hand. Christianity develops itself by an unvarying law, and our agency, to be successful, must be adapted to it. This is the principle on which, in aiming at the results of Christianity, we should always proceed. If we make mistakes, our sincerity will not obviate the difficulty; for we cannot expect a miracle, as miracle it would be, to make the result different from the agency which has produced it. The farmer, who has sown barley by mistake, might, with as much propriety, look for a harvest of wheat. Nor will our position be affected by the acknowledged fact, that men of notorious extravagances and palpable heresies have been instrumental in promoting vital piety; for it was the truth which they promulgated, not the extravagances and heresies of which