THOUGHTS ON MISSIONS. 

by the Late

REV. SHELDON DIBBLE, Missionary in the Sandwich Islands. 

 Go ye into all the world, and preach the Gospel to every creature. --MARK 16:15. 

 Go--teach all nations. --MATT. 28:19. 

 Prove all things--hold fast that which is good. --1 THES. 5:21. 

Published by theAmerican Tract Society, 150 Nassau-Street, New-York. 

CONTENTS. 

CHAPTER I. 

THE TRUE SPIRIT OF MISSIONS. PAGE. 

Lowliness and condescension, like our Saviour's, essentialto missionary character, 18

The true Missionary is ready, like Christ, to enduresuffering for the good of others, 21

The true Missionary, like his Master, waits not to beurged and entreated, 24

The true Missionary, like the Saviour, feels no lesscompassion and love to the heathen on accountof their ingratitude and enmity towards him, 26

CHAPTER II. 

CHRISTIAN STEWARDSHIP. 

All we have belongs to God, 32

To occupy all our powers for God, we must equalthe engagedness and enterprise of worldly men, 34

How much faithful stewards may consume on themselvesand children, 40

The best use of a large capital, 46

Money not the main thing needed, 50

The luxury and honor of being God's stewards, 56

CHAPTER III. 

GUILT OF NEGLECTING THE HEATHEN. 

Prospects of the heathen for eternity, 64

Peculiar advantages of the American churches tocarry abroad the Gospel of Christ, 69

Do we pray for the heathen as much as we ought? 73

Do we give as much as we ought to evangelize theheathen? 75

Do we go and instruct the heathen as we ought? 81

Why are the heathen lost? 85

CHAPTER IV. 

THE SAVIOUR'S LAST COMMAND. 

Excuses of Christians for not doing more to evangelizethe heathen, 102

CHAPTER V. 

LAYMEN CALLED TO THE FIELD OF MISSIONS. 

Labors of the first disciples, dispersed from Jerusalemby persecution, 111

To elevate all nations requires a great variety oflaborers, 116

Feasibility, 126

Reasons why laymen should engage in the work ofMissions, 130

CHAPTER VI. 

CLAIMS OF MISSIONS ON MINISTERS OF INFLUENCE. 

Separation of Barnabas and Saul for the Missionarywork, 134

The present distribution of ministers anti-apostolic, 141

Insufficient excuses of pastors for remaining athome, 147

Other excuses of pastors that have weight, but arenot sufficient, 155

Necessity that some pastors of influence and talentshould become Missionaries, 161

Some excuses common to pastors and to candidatesfor the ministry, 169

CHAPTER VII. 

IMPORT OF THE GREAT COMMISSION. 

Responsibility not peculiar to Missionaries, 178

The fallacy of endeavoring to convert the world byproxy, 181

No cheap or easy way of converting the world, 191

Some rules that may be of use in agitating the questionof becoming Missionaries, 194

CHAPTER VIII. 

TRIALS TO BE MET. 

Difficulties in the way of training children on heathenground, 201

Reasons in the minds of Missionaries for not sendingtheir children home, 210

Other thoughts about Missionaries' children, 218

Entire consecration of children, not a duty peculiarto Missionaries, 222

INTRODUCTORY LETTER. 

TO MY CLASSMATES IN THEOLOGY. 

DEAR BRETHREN IN CHRIST:--Few periods of our lives can be called to mindwith so much ease and distinctness, as the years which we spent togetherin theological studies. The events of that short season, and thesentiments we then indulged, are clothed with a freshness and interestwhich the lapse of time cannot efface. 

Among the questions that occupied our thoughts, no one perhaps was soabsorbing, or attended with such deep and anxious feeling, as that whichrespected the field of labor to which each should devote his life. Andmany of us then, I remember, made a mutual engagement, that if sparedand permitted for years to labor in different portions of the vineyardof the Lord, we would communicate to each other our _mature_ views inregard to the claims of different fields. 

Thirteen years have elapsed; and I propose to fulfil my engagement, byexpressing, in the form of the present little volume, the views which Inow entertain in regard to the claims of foreign lands. To you, mybeloved classmates, the book is specially addressed; and if I use afrankness and freedom, which might possibly be construed into presumption, if I were addressing strangers and elder brethren, I am sure that Ishall fall under no such imputation when communicating my thoughts toyou. I wish to express my thoughts familiarly, as we used to do to eachother, and at the same time with the earnestness and solemnity which oneought always to feel when pleading for the perishing heathen. 

A free, full, and earnest discussion of such sentiments as thosecontained in this book, had no small influence, under God, in preparingthe way for that extensive work of grace at these islands, which hasbeen denominated the Great Revival. At the General meetings of themission in the month of May of 1836 and 1837, the main doctrines of thisvolume were thoroughly canvassed, and with deep effect upon every memberpresent. Our feelings were enlisted, our hearts were warmed, and ourthoughts were absorbed by the great topic of the world's conversion. Thetheme, in all its amazing import and solemn aspects, was allowed to takepossession of our souls. It gave importunity to prayer, earnestness andunction to our conversation and sermons, and zeal, energy, andperseverance to every department of our work; and the result was soonapparent in the wide-spread and glorious revival. 

It can almost be said, therefore, that the main sentiments of thisvolume have received the impress of the Divine approbation. 

In the fall of 1837, I was constrained by family afflictions and thefailure of my own health, to embark for the United States. As I began tobreathe the bracing air of Cape Horn, my strength in a measure revived, and having no other employment on board ship, I sketched the outlines ofmost of the chapters of this little volume. My heart was full of thetheme in the discussion of which I had taken part before my embarkation, and I penned my thoughts freely, amidst the tossings of the ship and thecare of two motherless children. 

On my arrival in the United States, I revised and filled up the outlinesI had sketched, and delivered them, in connection with various historicallectures, at several places, as Providence gave me opportunity. Now, having returned to these islands, I have thought best to give thechapters a second revision, to dedicate the whole to you, and with thehelp of the press to send you each a copy, accompanying it with myprayers and my most affectionate salutations. And may I not expect, beloved classmates, that you will read the book with candor, weigh wellits arguments, admit its entreaties to your hearts, as those of yourformer associate, and act in accordance with the convictions of duty?

Among the considerations that have prompted me to the train of thoughtcontained in this book, as well as to the views interwoven in my historyof the Sandwich Islands, I may mention, as not the least weighty andprominent, a dutiful respect and filial obedience to the instructionsdelivered to me, in connection with others, by the wise and devotedEVARTS, on the eve of our embarkation for the foreign field. Thedelivery of those instructions was his last effort of the kind, and theymay therefore be regarded as the parental accents of his departingspirit. On that occasion of interest, to which memory can never betreacherous, a part of the charge to us was in the following words:

"From the very commencement of your missionary life, cultivate a spiritof enterprise. Without such a spirit, nothing great will be achieved inany human pursuit; and this is an age of enterprise, to a remarkable andunprecedented extent. In manufactures, in the mechanic arts, inagriculture, in education, in the science of government, men are awakeand active; their minds are all on the alert; their ingenuity is tasked;and they are making improvements with the greatest zeal. Shall not thesame enterprise be seen in moral and religious things? Shall notmissionaries, especially, aim at making discoveries and improvements inthe noblest of all practical sciences--that of applying the means whichGod has provided, for the moral renovation of the world?

"There are many problems yet to be solved before it can be said, that thebest mode of administering missionary concerns has been discovered. What degree of expense shall be incurred in the support of missionaryfamilies, so as to secure the greatest possible efficiency with a givenamount of money; how to dispose of the children of missionaries, in amanner most grateful to their parents, and most creditable to the cause;in what proportion to spend money and time upon the education of theheathen, as a distinct thing from preaching the Gospel; how far thepress should be employed; by what means the attention of the heathen canbe best gained at the beginning; how their wayward practices and habitscan be best restrained and corrected; how the intercourse betweenmissionaries and the Christian world can be conducted in the bestmanner, so as to secure the highest responsibility, and the most entireconfidence; and how the suitable proportion between ministers of theGospel retained at home, and missionaries sent abroad, is to be fixed inpractice, as well as in principle: all these things present questionsyet to be solved. There is room for boundless enterprise, therefore, inthe great missionary field, which is the world. "

I have not attempted to discuss all the topics here named, but haveendeavored to cultivate in some degree, as enjoined in the paragraph, aspirit of _enterprising inquiry_. 

If this book shall impart any light on the interesting topic ofChristian duty to the heathen, and be owned by the Saviour, in thegreat day, as having contributed, though but in a small degree, towardsthat glorious consummation of which the prophets speak, and to which weall look forward, I shall be richly rewarded. 

Your affectionate classmate, SHELDON DIBBLE. 

LAHAINALUNA, _Feb. 17, 1844_. 

THOUGHTS ON MISSIONS. 

CHAPTER I. 

THE TRUE SPIRIT OF MISSIONS. 

The apostles, under the guidance of the Holy Spirit, uniformly enforcetheir exhortations by tender appeals to the example, sufferings, anddeath of their ascended Lord. Is humility inculcated? the argument is, Christ "humbled himself and became obedient unto death, even the deathof the cross. " Is purity of life enjoined? the plea is, Christ "gavehimself for us, that he might redeem us from all iniquity, and purifyunto himself a peculiar people. " Is liberality required? we are pointedto Christ, who, "though he was rich, yet for our sakes became poor, thatwe through his poverty might be rich. " Is entire consecration to Christenjoined? the appeal is, "he died for all, that they who live shouldnot henceforth live unto themselves, but unto him who died for them androse again. "

In like manner, in gaining a true idea of the spirit of missions, theproper course evidently is, to look at once at the missionary characterof the Lord Jesus Christ. He was indeed a missionary. He came to savethe lost. He was a missionary to _us_. He came to save _us_. 

We had wandered and were lost. We were guilty and condemned. We were in astate of despair. Nothing within the compass of human means could availin the least to avert the impending wrath of God. All wisdom becamefoolishness. All resource was futile. Not a ray of hope remained--notthe least flickering gleam. Whichever way the eye turned, there wasdarkness--horror--despair. But Christ came, and hope again visited theearth. It was when we were helpless--hopeless--justly exposed to thehorrors and agonies of the world of woe, that Jesus undertook hismission, and appeared for our relief. 

This truth cannot be too deeply impressed upon us, here, at the verythreshold of our inquiries in regard to the spirit of missions; and tospread it out distinctly before our minds, let us take a simpleillustration. 

You are a captive in a foreign land, and have long been immured in adeep, damp, and gloomy dungeon. Sorrow, sighing, and tears have beenyour meat day and night. Anguish, gloom, and a fearful looking for ofdeath, combined with hunger, cold, and a bed of straw, have induceddisease, wasted your flesh, destroyed every energy, and entirely drankup your spirits. Sentence of death is pronounced against you, and theday fixed for your execution. The massive walls and iron grating lookdown sternly upon you, and rebuke at once all hope of escape. Entreaties, tears, and the offer of gold and silver have been tried, butin vain. Effort and means have given place to horror and despair. Theprospect before you is the scaffold, the block, a yawning grave, and adread eternity. In this extremity a friend appears, and offers to besubstituted in your place. The offer is accepted. You, pale, emaciated, and horror-stricken, are brought from your dungeon to behold once morethe light of day. The irons are knocked off from your hands andfeet--your tattered garments exchanged for cleanly apparel--and a shipis in readiness to convey you to the land of your birth and the bosomof your friends. The vital current of your soul, so long chilled andwasted, now flows again with warmth and vigor; your eyes are lighted up, and tears of joy burst forth like a flood. But, in the midst of yourjoy, you are told of your deliverer. You turn, and behold! the ironsthat were upon you are fastened upon him--he is clothed in your tatteredgarments--is about to be led to your gloomy dungeon--lie on your bed ofstraw, and thence to be taken in your stead to the scaffold or theblock. You throw yourself at his feet, and entreat him to desist; butwhen you find his purpose fixed, you finally wish you had a thousandhearts to feel the gratitude you owe, and ten thousand tongues to giveit utterance. 

The Lord Jesus Christ has done for us all this, and unspeakably _more_. We were under condemnation. The sentence of God's righteous law wasagainst us. The flaming sword of Divine vengeance was unsheathed. Allabove and around us were the dark frowns of the Almighty and the redlightnings of his wrath. Beneath us was not merely a damp dungeon, butthe bottomless pit yawning to receive us, and its flames ascending toenvelope our guilty souls. There was no escape. The prospect wasweeping, wailing, and gnashing of teeth--the agony of Jehovah's frownforever. In this extremity the Saviour appeared--substituted himself inour stead--bare our sins in his own body on the tree--received upon hisown agonized soul what was our due, and thus delivered us from theuntold horrors of eternal death, and opened before us the gate ofheaven. 

To save the lost, then, was the spirit of Christ. The apostles imbibedthis spirit. _It is the spirit of missions. _ The heathen are in a lostcondition. If we have the spirit of Christ we shall do what we can tosave them. The spirit of missions is not something different from, orsuperadded to, the Christian spirit, but is simply, essentially, andemphatically _the_ spirit of Christ. It is compassion for the perishing;and such compassion as leads the possessor to put forth strenuousefforts, and to undergo, if need be, the severest sufferings. 

As we shall look somewhat in detail at the manifestations of the spiritof Christ, we shall see very evidently the great outlines of what aloneis worthy to be called the true spirit of missions. 

Look at the _condescension_ of Christ, and learn a lesson of dutytowards the destitute and degraded of our race. The Son of God, by whomwere all things created that are in heaven and that are in earth, whether they be thrones or dominions, principalities or powers; whoupholdeth all things by the word of his power; before whom ten thousandtimes ten thousand and thousands of thousands prostrate themselves, ascribing power, and riches, and wisdom, and strength, and honor, andglory, and blessing; of whom it is said, "Every knee shall bow to him, of things in heaven, and things in earth, and things under theearth"--the King eternal, immortal, invisible, the only wise God: thisInfinite Being empties himself of his glory, and comes down to toil, suffer and die--and for whom? For us worms of the dust, insects that arecrushed before the moth. 

If the Saviour had come to our relief, clothed with the glory of heavenand surrounded by his holy angels, even that would have been a stoop ofamazing condescension. But look at the babe of Bethlehem, born in astable, and cradled in a manger; follow him to Egypt, and then back toNazareth. What humility, lowliness, and condescension! Look at theSaviour in his public ministry. You find him oftenest among the _poor_, and always so demeaning himself as to be the one that was "meek andlowly in heart. " His chosen walk was such, that it could be said withemphasis, "to the poor the Gospel is preached. "

Such was the spirit of Christ and such his condescension! Such was thespirit of the apostles. They took much notice of the poor, and chargedPaul and Barnabas, when going forth on their mission, especially toremember them. What else, I ask, is a missionary spirit, but to bewilling to labor with self-denial and perseverance to elevate and savethe low and the vile? Natural men, in the pride of their hearts, areinclined to look down upon the wretched--to regard them with that kindof loathing and disgust which disinclines them to make sacrifices intheir behalf. This dislike is such that I have often thought it to be afavor to the heathen, that they are far off and out of sight; for ifthey were near and directly around many professed Christians, with alltheir defilement and ugliness in full view, much of the apparentsympathy for them which now exists, would be turned into contempt andcold neglect. But if such had been the superficial and ill-foundedcharacter of Christ's compassion, where should we have been at thispresent hour? There is not a wretch now wallowing in the deepest mire ofsin, who is so vile and low in our eyes, as we all were in the eyes ofinfinite purity. Yet the more wretched we were, the more deeply didChrist feel for us. _This spirit of Christ is the only true spirit ofmissions_--the only spirit that will make self-denying, continued, andpersevering efforts to save the heathen. 

There is no romance in the practical and every-day duties of amissionary. The work is of a humble form, and emphatically _toilsome_. There is but little true missionary spirit in the world. It is not thesympathy of an hour, nor an enthusiasm awakened by romance, but the purelove of Christ in the soul, constraining the possessor to pray earnestly, and to labor cheerfully without notice or applause, for the lowest humanobjects; and which finds a rich and sufficient reward for a life of toilin leading one ignorant slave, one degraded outcast, or one vile heathen, to accept the offers of salvation. My observation in the field forthirteen years testifies to the fact, that no sympathy or enthusiasmwill come down to the arduous details of missionary work, and perseverein it for years, that does not flow from such genuine and permanent loveas our Saviour manifested when here upon earth. The more we become likeChrist, the more shall we possess of the true missionary character. 

How slow we are to make _real sacrifices_ for the good of others! It wasnot so with Christ. He chose, for our good, to become a man of sorrowsand acquainted with grief--to be rejected, despised and hated--to becomea mark for the bitterest rage and the finger of scorn. 

Go to the garden of Gethsemane. There behold, what even the pencil ofthe angel Gabriel cannot fully portray. There, in the stillness of thenight, the Saviour retires to give vent to the bursting emotions of hissoul. Deep sorrow, keen anguish, and excruciating agony roll in, likecontinuous surges, upon his tender spirit. His strength fails. Low helies on the cold earth, and the drops from his pale and agonizedfeatures, like the clammy sweat of death--no, "like drops ofblood"--fall to the ground. 

But the agony of his spirit does not perturb the submission of his soul, nor shake the steadfastness of his purpose. The furious mob arrive, and hecalmly yields himself to their disposal. See him in the judgment-hall--meek under insults, forgiving under buffetings and abuse, submissiveand quiet under the agonizing scourge. Then behold him, as faint fromhis gashes and his pains, and sinking under a heavy cross, he slowlymoves towards Calvary. Look on, if your eyes can bear the sight. Therough spikes are driven through his feet and his hands--the cross iserected--the Lord of glory hangs between two thieves:--there, his torn, bleeding, writhing and excruciated body is to wear out its vitality inprotracted agony. But all this suffering was as a drop in his cup ofanguish. O the deep--fathomless, untold agony of his soul, when underthe hidings of his Father's face he exclaimed, "My God, my God, why hastthou forsaken me!"

All this suffering and agony the Infinite Son of God endured, that wemight be saved. He had a vivid and perfect view of all this, and yetvoluntarily assumed it that we might live. 

In view of such an example, what shall we say? If the Lord of gloryshrunk not from ignominy and scorn, untold agony, exquisite torture andthe most cruel death, can any one possess much of his spirit, and yetconsider it too much to forego some of the comforts and delights of thisfleeting life, and to labor and toil with perseverance and self-denialon a foreign shore, to instruct the destitute and the dying--toenlighten the millions and hundreds of millions of heathen, who havenever heard the precious name of Jesus, and are entirely ignorant of theconsolations of his grace? Is it too much, even to expose one's self toan early grave in a sultry clime, if necessary, that some ray of hopemay break in upon the gloom of the benighted and perishing nations? Godbe praised, that the prospect of death did not daunt the spirit of theself-denying Jesus!

O, how has a feeling of shame and deep humiliation come over my spirit, as I have heard the objection, that "Missionaries and missionaries'wives especially go forth to die!" Thanks to the continued grace of God, that some of this spirit of Jesus--the self-sacrificing spirit, thespirit of devotement, even unto death--still exists on earth. Let theobjector inquire seriously, whether much of it reigns in his own bosom;and whether in proportion as he is destitute of it, he be not lackingnot only in the spirit of missions, but in the spirit of Christ, withoutwhich it is impossible to be a disciple. For it is true not only ofmissionaries, but equally of all Christians, that they are not theirown--that they are bought with a price; and are under obligations of_entire consecration_, each in his appropriate sphere, that are as highas heaven and as affecting as the scenes of Gethsemane and Calvary. Andwe are bound, equally with the early disciples, to count it not only aduty, but "all joy" to labor, suffer and die, if necessary, for Christ'ssake, and in the good work which he has given us to do. 

Did we become sensible of our lost condition? Did we with one accordlift up our penitent and broken-hearted cries to the God of mercy, thathe would provide a way for our salvation? Did the angels intercede inour behalf that the Saviour would come? No: _self-moved_ he appeared forour relief. He beheld us wedded to our sinful courses; unwilling to betaken from the pit into which we had plunged ourselves, and clingingwith unyielding grasp to the very instruments of our ruin--strangelyenamored with the very vampires that were preying upon our souls. Themore disinclined we were to sue for mercy, the more the Saviour pitiedus; for our very unwillingness to supplicate showed the depth of ourruin. 

In like manner, the more indisposed any heathen nation may be to receiveus to their shores, admit the light of the Gospel and partake of itsblessings, the more deeply should we feel for them, and the morezealously labor for their salvation. That a nation has not called forour aid, but is resolutely determined to keep us at a distance, is astrong argument for being deeply interested in their behalf. Their veryblindness and maniac disposition should call forth the deepcommiseration of our souls. Such was the spirit of Christ. Such is thetrue spirit of missions. It is but a small measure of compassion to aidthose who supplicate our assistance. The very blindness, guilt, madnessand vile degradation of a people, should be to us a sufficient voice ofentreaty. They were so to the heart of the precious Saviour, or he neverwould have undertaken the work of our redemption. O, when shall it be, that Christians and ministers of the Gospel shall arise _self-moved_, orrather moved by the spirit of Christ within them, and exert all theirpowers for the good of the perishing? when they shall not need appealupon appeal, entreaty upon entreaty, and the visit of one agent afteranother, to remind them of duty, and to persuade them to do it?

It was not a world of penitents that the Saviour pitied, but a world of_rebels_--proud and stubborn rebels, ready to spurn every offer ofreconciliation. He saw us, not on our knees pleading for mercy, butscorning the humble attitude of suppliants, and raising our puny armsagainst the authority of Heaven. He beheld us, not as the Ninevites oncewere, in sackcloth and ashes, but recklessly violating all his holylaws. It was in view of all the deformity, bitterness, rage andheaven-daring impiety of our naked hearts, that Christ left his throneof glory and died on the cross. It was for such beings that hevoluntarily endured humiliation, toil, self-denial and death. He toiledand died for the ungodly. He came, though men despised his aid. He diedeven for his crucifiers. 

Are the heathen guilty--covered with blood and black with crime? Do theyexhibit many traits that are repulsive and horrid? Would our visit tothem fill them with rage and bitterness, and tempt them to crucify us?What then? are we to relax our efforts for them, because they areungodly? So did _not_ Jesus Christ. Let us learn from his example, andimbibe his spirit. That man, who may be called a missionary, and yet iscapable of being alienated in his feelings by ill-treatment, contempt, abuse and rage from the heathen, is not worthy of the name. Thatprofessed Christian, in whatever land he may reside, who loves a sinnerless on account of the personal abuse he may suffer from him, has notthe true missionary spirit, or, in other words, the spirit of Christ. 

And here I would repeat the remark with emphasis, in accordance with allthat I have said, that _there is nothing peculiar_ in the spirit ofmissions, except what peculiarity there may be in the spirit ofChrist--that it is what all must possess to be disciples, and withoutwhich no one can enter heaven. It is a spirit humble yet elevating, self-sacrificing yet joyful, intensely fervent yet reasonable, meek andyet resolute. It is all this indeed, but yet nothing more than what isrequired of every Christian; and therefore no excuse can be more absurdand contradictory in terms, than that sometimes made, "It is not my dutyto go to the heathen, for I never had a missionary spirit;" for oneprofesses to be a Christian, and yet excuses himself, on the ground ofnot having a missionary spirit, or in other words, of not being aChristian--of not being in possession of a fair title to heaven. O, remember, Christian reader, that the least desire to be excused shows adeplorable lack of the spirit of Christ. 

CHAPTER II. 

CHRISTIAN STEWARDSHIP. 

On account of heavy domestic afflictions, and the failure of my ownhealth, I was induced, a few years since, to visit the United States. Full well I remember my feelings when returning to my native land. I hadbeen laboring among a heathen people, and impressions by the eye aredeep and affecting. I had seen degradation and vileness, destitution andwoe. I had a vivid impression of the urgent claim of the destitute andthe dying; and I had formed some conception of the greatness of thework, if we would put forth the instrumentality needed to elevate andsave them. And during a long voyage, I had time, not only to think ofthe Sandwich Islanders, but to cast my thoughts abroad over the wideworld. The millions and hundreds of millions of our race often came upfresh before me, sunk in untold vileness, covered with abominations, anddropping one after another, as fast as the beating of my pulse--twentymillions a year--into the world of woe. Painful as it was, I could notavoid the deep and certain conviction, that such was their end. 

Then I thought of the greatness of the task, if we would be the means, under God, of saving them from perdition: that we have idol gods withoutnumber to destroy--a veil of superstition forty centuries thick torend--a horrible darkness to dispel--hearts of stone to break--a gulf ofpollution to purify--nations, in God's strength, to reform andregenerate. With such thoughts the conviction forced itself upon me, that the work could not be done without an immense amount of means, anda host of laborers. 

Think, then, how chilling and soul-sickening the intelligence that metme as I landed on my native shores, (in the spring of 1838, ) thatChristians were disheartened by the pressure of the times, and werereceding from ground already taken: that the bread of life must notissue from the press, though millions were famishing for lack of it;that thirty heralds of salvation then standing on our shores must notembark, though the woes and agonies of dying souls were coming pealafter peal on every wave of the ocean; that they must be turned asidefrom the perilous yet fond enterprise to which the love of Christ hadconstrained them, and that future applicants must be therebydiscouraged--that missionaries abroad must be trammelled in theiroperations for want of means; and that multitudes of children and youth, the hope of the missions, gathered with much care, and partiallyinstructed and trained with much expense of time, strength and money;the centre of solicitude, love, and interest; the adopted sons anddaughters of the missionaries, must be sent back--in Ceylon threethousand in a day--to wallow again in pollution, bow down to gods ofwood and stone, and wander, stumble and fall on the dark mountains ofheathen superstition; a prey to the prowling monsters that lie thick andready to devour in all the territory of Satan. Surely, thought I, (andhad I not grounds for the thought?) Christians in America must bedestitute of the common comforts of life: nothing but the direstnecessity can induce them thus to surrender back to Satan the groundalready taken and the trophies already gathered, and to put far off thehope of the latter day glory. 

I looked abroad and made inquiries. I found indeed a derangement ofcurrency and a stagnation of business. But did I find, think you, thatChristians were destitute of the ordinary comforts of life? that theywere in a distressing emergency for food and clothing? that theirretrenchments had been made _first_ in personal expenditures, and lastin efforts to save souls? Alas! it was evident that the principal causeof the retraced movement was not found in the reverse of the times. Itwas found to lie deeper; and to consist in wrong views and wrongpractice on the great subject of Christian stewardship. To this subject, then, my thoughts for a time were much directed, and I tried to look atit in view of a dying world, and a coming judgment. The subject, Iperceived, lay at the foundation of all missionary effort; and myposition and circumstances were perhaps advantageous for contemplatingit in a just and proper light. Be entreated, therefore, Christianreader, to look at the subject in the spirit of candor andself-application. 

 * * * * *

A little heathen child was inquired of by her teacher, if there wasanything which she could call her own. She hesitated a moment, andlooking up, very humbly replied, "I think there is. " "What is it?" askedthe teacher. "I think, " said she, "that my sins are my own. "

Yes, we may claim our sins--they are our own; but everything elsebelongs to God. We are stewards; and a steward is one who is employed tomanage the concerns of another--his household, money or estate. We areGod's stewards. God has intrusted to each one of us a charge of greateror less importance. To some he has intrusted five talents, to otherstwo, and to others one. The talents are physical strength, property, intellect, learning, influence--all the means in our possession fordoing good and glorifying God. We can lay claim to nothing as strictlyour own. Even the angel Gabriel cannot claim the smallest particle ofdust as strictly his own. The rightful owner of all things, great andsmall, is God. 

To be faithful stewards, then, we must _fully occupy_ for God all thetalents in our possession. A surrender, however, of all to God--of time, strength, mind and property, does not imply a neglect of our own realwants. A proper care of ourselves and families enters into God'sarrangement. This is not only allowed, it is required of us; and if doneproperly and with a right spirit, it is a service acceptable to God. This is understood then, when we say, that all our talents must beoccupied for God. With this understanding, there must be no reserve. Reserve is robbery. No less than all the heart and all our powers can berequired of us--no less can be required of angels. 

It is our reasonable service. We require the same of the agents weemploy. Suppose a steward, agent or clerk, in the management of yourmoney, your estate or your goods, devotes only a part to your benefitand uses the rest for himself, how long would you retain him in youremployment? Let us beware, then, that we rob not God. Let us be faithfulin his business, and _fully occupy_ for him the talents intrusted to us. God has an indisputable right to everything in our possession; to allour strength, all our influence, every moment of our time, and demandsthat everything be held loosely by us, in perfect obedience to him. Forus or for angels to deny this right, would be downright rebellion. ForGod to require anything less, would be admitting a principle that woulddemolish his throne. 

No less engagedness certainly can be required of God's stewards, than_worldly men exhibit in the pursuit of wealth and honor_. Let us, then, look at their conduct and learn a lesson. They are intent upon theirobject. They rise early and sit up late. Constant toil and vigorousexertion fill up the day, and on their beds at night they meditate plansfor the morrow. Their hearts are set on their object, and entirelyengrossed in it. They show a determination to attain it, if it be withinthe compass of human means. Enter a Merchants' Exchange, and see withwhat fixed application they study the best plans of conducting theirbusiness. They keep their eyes and ears open, and their thoughts active. Such, too, must be the wakefulness of an agent, or they will not employhim. Notice also the physician who aspires to eminence. He tries theutmost of his skill. Look in, too, upon the ambitious attorney. Heapplies his mind closely to his cause that he may manage it in the bestpossible way. 

Now, I ask, shall not the same intense and active state of mind berequired of us, as God's agents or stewards? Can we be faithfulstewards, and not contrive, study, and devise the best ways of using thetalents that God has intrusted to us, so that they may turn to thegreatest account in his service? Is not the glory of God and the eternalsalvation of our ruined race, an object _worthy_ of as much engagedness, as much engrossment of soul and determination of purpose, as a littleproperty which must soon be wrapped in flames, or the flickering breathof empty fame? Be assured, we cannot satisfy our Maker by offering asluggish service, or by putting forth a little effort, and pretendingthat it is the extent of our ability. We have shown what we are capableof doing, by our engagedness in seeking wealth and honor. God has seen, angels have seen, and we ourselves know, that our ability is not small, when brought fully into exercise. It is now too late to indulge thethought of deceiving either our Maker or our fellow men on this point. We can lay claim to the character of faithful stewards, only as we_embark all our powers_ in serving God, as worldly men do in seekingriches, or a name. 

Then, too, to be faithful, we must be as _enterprising_ in the work thatGod has given us to do, as worldly men are in their affairs. Byenterprising, I mean, bold, adventurous, resolute to undertake. Worldlymen exhibit enterprise in their readiness to engage in largeprojects--in digging canals, in laying railroads, and in sending theirships around the globe. No port seems too distant, no depth too deep, noheight too high, no difficulty too great, and no obstacle tooformidable. They scarcely shrink from any business on account of itsmagnitude, its arduousness, or its hazard. A man is no longer famous forcircumnavigating the globe. To sail round the world is a common tradingvoyage, and ships now visit almost every port of the whole earth. Abusiness is no longer called great, where merely thousands of dollarsare adventured; but in great undertakings, money is counted by millions. Such is the spirit of enterprise in worldly matters. 

Now, I ask, are we not capable of as much enterprise in using the meansordained by Christ for rescuing souls from eternal burnings, and raisingthem to a seat at his right hand? Had the same enterprise been requiredof men in some former century, they might have plead incapacity. But itis too late now to plead incapacity. Unless we choose to keep back fromGod a very important talent, we must put forth this enterprise to itsfull extent in the great work of the world's conversion. 

Such enterprise is needed. If the latter day glory is to take placethrough human instrumentality, can it be expected without some mightymovement on the part of the church? Can a work of such inconceivablemagnitude be effected, till every redeemed sinner shall lay himself outin the enterprise, as worldly men do in their projects? If the promisesof God are to be fulfilled through the efforts of men, what hope canthere be of the glorious day, till men are resolute to undertake greatthings--not for themselves merely, but for God, their Maker andRedeemer. 

Is it not a fact that will strike us dumb in the judgment, that it isthe love of money, and not zeal for God, that digs canals, laysrailroads, runs steamboats and packets, and, in short, is the mainspring of every great undertaking? The love of money has explored theland and the seas, traced rivers in all their windings, found anentrance to almost every port, Christian or heathen, studied thecharacter of almost every people, ascertained the products of everyclime and the treasures of the deep, stationed agents in all theprincipal places, and in not a few ports, a hemisphere distant, erectedshops, factories, and even sumptuous palaces. 

Men exhibit no such enterprise in serving God. How many ships sail theocean to carry the Gospel of Christ? And in ports where one magnificentExchange after another is reared, stretching out its capacious arms, and towering towards heaven, how difficult it is to sustain a few humbleboarding-houses for wandering seamen. Worldly enterprise is bold andactive, and presses onward with railroad speed. Shall, then, Christianenterprise be dull and sluggish, deal in cents and mills, and move alongat a very slow pace? The thought is too humiliating to be endured. 

Suppose angels to be placed in our stead, would they, think you, beoutdone by the seekers of wealth in deeds of enterprise? No: their carswould be the first in motion, and their ships the first on the wing. They would be the first to announce new islands, and the first toproject improvements, and _for what?_ that the Gospel might have freecourse and be glorified. Enterprise and action would then be exhibited, worthy of our gaze and admiration. "O! if the ransom of those who fellfrom heaven like stars to eternal night, could only be paid, and theinquiry of the Lord were heard among the unfallen, 'Whom shall we send, and who will go for us?' hold they back? No: they fly like lightning toevery province of hell; the echo of salvation rolls in the outskirts asin the centre; a light shines in the darkest dungeon; the heaviestchains are knocked off, and they rest not till all is done that angelscan do, to restore them to their former vacated seats in the realms ofthe blest. "

But if angels would act thus, we too, as the stewards of God, ought tobe the first in enterprise. God's work is infinitely more important thanwealth or honor. And how shall we, in the judgment, be found faithful, if the seekers of wealth or the aspirants for renown are suffered tooutstrip us on every side. 

It is not faithfulness for any one to consume _on himself or hischildren_ more of God's property than he really needs. Suppose you holdin your hand an amount of property. It is not yours you remember, foryou are merely a steward. God requires that it be used to produce thegreatest possible good. The greatest possible good, is the promotion ofholiness in yourself and in others. Luxury, pride and vanity can lay noclaim. Speculative knowledge, taste, and refinement must receive a dueshare of attention, but be kept in their place. Our real wants, ofcourse, must be supplied. But what are our real wants--our _wants_, notour _desires_--our _real_ wants, not those that are artificial andimaginary?

We really need for ourselves and families what is necessary to preservelife and health; we need a mental cultivation answerable to ourprofession or employment; need the means of maintaining a neat, soberand just taste; and we need too, proper advantages of spiritualimprovement. Things of mere habit, fashion, and fancy may be dispensedwith. Luxuries may be denied. Many things, which are calledconveniences, we do not really need. If provision is to be made for allthings that are convenient and pleasant, what room will remain forself-denial? Things deemed comfortable and convenient may be multipliedwithout limit--consume all of God's wealth, and leave the world inruins. If the world were _not_ in ruins, then it might be proper to seeknot only the comforts, but even the elegancies of life. 

Take a simple illustration: In the midst of the wide ocean I fall inwith a crew floating on the few shattered planks of a hopeless wreck. Ihave a supply of water and a cask of bread, but the poor wreckedmariners are entirely destitute. Shall I keep my provisions for my owncomfort, and leave these sufferers to pine away with hunger and thirst?But suppose I have not only bread and water, but many luxuries, whilethe men on the wreck are perishing for the want of a morsel of bread anda drop of water? And then, suppose I have casks of bread and otherprovisions to dispose of, and intend with the proceeds to furnish myselfwith certain of the conveniences and elegancies of life; and my mind isso fixed upon obtaining them, that I refuse to relieve the poor tenantsof the wreck, and leave them to the lingering death of hunger andthirst. O, who of you would not shudder at the hardness of my heart andthe blackness of my crime!

But the world dead in sin is surely a wreck. Millions upon millions arefamishing for the bread and water of life. Their cry--their dying cryhas come to our ears. Shall we then take that which might relieve them, and expend it in procuring conveniences, elegancies, and luxuries forourselves? Can we do it, and be guiltless of blood?

But, perhaps here, some one may have the coolness to thrust in thecommon objection, that a man's style of living must correspond with hisstation in society. It is wonderful to what an extent this principle isapplied. A man, it is said, cannot be a governor of a state, a mayor ofa city, a member of Congress, or hold any high office, unless his house, his equipage, his dress and his table, exhibit some appearance ofelegance and wealth; and if a man live in a large and opulent city, hemust be somewhat expensive in his style of living, that he may exert aninfluence in the higher walks of society. Then, country towns, and smallvillages, take pattern of the large cities, and the plea goes downthrough every rank and every grade. Scarcely a Christian can be found, who is not familiar with the doctrine. It is a very convenient doctrine. In a _qualified_ sense it may be true, but in its unlimitedinterpretation it may be made to justify almost every article of luxuryand extravagance. 

It seems to be conformity to the world, and the world has always been_wrong_. The principles of the Gospel have always been at variance withthe maxims and customs of the world. _Conformity is always suspicious. _

Again, the doctrine cannot be applied to all places. Suppose amissionary conform to the society around him. Instead of raising up theheathen from their degradation, he would become a heathen himself. Thedescent to heathenism is easy. The influence of comparing ourselves withourselves, and measuring ourselves by ourselves, is felt by those livingamong barbarians as well as at home, though the insidious influenceleads in another direction. If there is a man on earth, who, more thanany other, needs to cultivate neatness, taste and refinement, both inhis mind and in his whole style of living, it is the man who issurrounded by a heathen population. Here, then, the rule contended forfails. Travel round the world, and how often will it fail?

Let us turn away, then, from this fickle standard, and look to reasonenlightened by the Word of God. Shall we not then find, thatsubstantially the same style of living that is proper in one latitudeand longitude, is proper in another; _substantially_ the same, payingonly so much regard to the eyes of the world, as to avoid unnecessarysingularity and remark; and that this rule, founded on the principles ofthe Gospel, makes a proper provision for health, mental cultivation, anda neat, sober and just taste? Are not these the real wants of menallowed by the Gospel, whether they live in London or in Ethiopia?

But the ground on which I choose to rest this inquiry more than anyother, is the perishing condition of our dying race. Is fashion, splendor and parade, appropriate in a grave-yard, or in the chamber ofthe dead and dying? But the whole world is a grave-yard. Countlessmillions lie beneath our feet. Most of our earth, too, is at this momenta chamber of dying souls. Can we have _any relish_ for luxuries, follyand needless expense, amidst the teeming millions commencing the agoniesof eternal death?

I erect a splendid mansion; extend about it a beautiful enclosure;furnish it with every elegance; make sumptuous entertainments, and livein luxury and ease. In the midst of it, the woes and miseries of myruined race are brought vividly before me--their present wretchednessand eternal agonies. And it is whispered in my ear, that these woesmight have been relieved by the expense I have so profusely lavished. O!how like Belshazzar must I feel, and almost imagine that the groans oflost souls are echoed in every chamber of my mansion, and their bloodseen on every ornament!

Let us have the love of Christ in our hearts, and then spread distinctlybefore us _the world as it is_--calculate the sum total of its presentwretchedness and eternal woes. In such a world and as God's stewards, who can be at a loss in regard to the course of duty? When twentymillions of men every year are entering upon the untold horrors of thesecond death, and we are stewards to employ all means in our power fortheir salvation, O, away with that coldness that can suggest thenecessity of _conforming_ to the expensive customs of the world. May we, in heaven, find one of these souls saved through our instrumentality, and we can afford to forego all we shall lose by a want of conformity. There is a nobleness in taking an independent stand on the side ofeconomy, and saving something to benefit dying souls. There is aheavenly dignity in such a course, infinitely superior to the slavishconformity so much contended for. It is an independence induced by thesublimest motives; a stand which even the world must respect, and whichGod will not fail to honor. 

But how shall those possessing _large capitals_ best employ them asstewards of God? I speak not of the hoarding of the miser; that would bea waste of breath. I speak not of property invested in stock thathabitually violates the Sabbath. No remark is necessary in so plain acase. But I speak of large capitals, professedly kept to bring in anincome for the service of the Redeemer. The subject is involved in manypractical difficulties; and they who are business men have someadvantages of judging in the case which I have not. I will thereforemerely make one or two inquiries. 

Is not the practice in many cases an _unwise investment_ of God's funds?Is there not a reasonable prospect that one dollar used now, in doinggood, will turn to more account than twenty dollars ten years hence? ABible given now may be the means of a soul's conversion; and thisconvert may be instrumental in converting other souls, and mayconsecrate all his powers and property to God; so that when years shallhave passed away, the one dollar given to buy the Bible may have becomehundreds of dollars, and, with God's blessing, saved many precioussouls. One pious young man trained for the ministry _now_, may beinstrumental, before ten years shall expire, in bringing into the Lord'skingdom many immortal souls, with all their wealth and influence; and sothe small sum expended now, become ten years hence entirely inestimable. The same may be said of a minister sent now to the heathen, instead often years hence; and the same, too, may be said of every department ofdoing good. It would appear then, that, in all ordinary cases, to makean immediate use of funds in doing good is to lay them out to thegreatest possible interest; that by such a course we can be the means ofpeopling heaven faster than in any other way. We can hardly appreciatehow much we save by saving _time_, and how much we lose by losing it. Worldly men, in their railroad and steam-packet spirit of the presentday, seem to have caught some just sense of the importance of time, andwe, in our enterprises to do good, must not be unmindful of it. 

Again, is not the expenditure of property in the work of doing good, notonly the most advantageous, but also the _safest_ possible investment ofGod's funds? Whilst kept in capital, it is always exposed to greater orless risk. Fire may consume it. Floods may sweep it away. Dishonest menmay purloin it. A gale at sea may bury it. A reverse of times may ingulfit. But when used in doing good, it is sent up to the safe-keeping ofthe bank of God; it is commuted into the precious currency of heaven; itis exchanged for souls made happy, and harps and crowns of gold. 

Again, A. Keeps a large property in capital, and therefore B. Resolvesto _accumulate_ a large property, and then give the income. But whilstaccumulating it, he not only leaves the world to perish, but also runsthe risk of ruining his own soul--the awful hazard which always attendsthe project of becoming rich. And the result is, in ninety-nine casesout of a hundred, that the summons of death arrives before the promisedbeneficence is paid in. 

In view of such considerations, would it not be _wiser, safer, and verymuch better_, in most instances at least, that the greater part of largecapitals should be made use of at once in the service of the Redeemer?

It is said of Normand Smith, that "he dared not be rich;" and that "itbecame an established rule with him, to use for benevolent distribution_all the means_ which he could take from his business, and stillprosecute it successfully;" and that he charged a brother on his dyingbed, to do good with his substance while living, and not suffer it toaccumulate to be disposed of, at the last extremity, by will. Soundadvice. A few other such men there have been in the world, and they arethe SHINING LIGHTS. Their example is brilliant all over with truewisdom. 

It is not acting always as faithful stewards, merely to accumulatewealth to promote the cause of Christ; for there may be more need of our_personal service_ in disseminating the Gospel, than of any pecuniarymeans we can contribute. Christians are not faithful stewards, merelywhen they labor for Christ, but when they do _that_ by which they maymost promote the cause of Christ. The dissemination of Gospel truth isthe great end to be aimed at, either directly or indirectly. Now, it isevident that many must further this object by accumulating the pecuniarymeans; but the danger is, that too many, far too many prefer thiscourse. Many conclude, with perfect safety and justness, that inpractising law or medicine, or in selling goods, in tilling a farm, orin laboring in a shop, they are doing as much to further the object asin any other way; but some, it is believed, come to such a conclusioneither from mistaken views or mistaken motives. The fact that so large aproportion of God's stewards resort to the notion of operating by proxy, and that so few choose to engage in the direct work, shows that there isdanger existing. Not only the fathers, but a vast majority of the middleaged and the young, prefer to advance the cause of Christ byaccumulating the pecuniary means. Now, why is there such a rushing afterthis department of the great work?

The Saviour calls for a great army of preachers, to carry his Gospeleverywhere, and to proclaim it to all nations, kindreds and people. Intruth, you need not go beyond the limits of the United States to feelthe force of this remark. Look at the destitutions in the more newlysettled states and territories, and see if there is not need of men topreach the Gospel. But notwithstanding this need, only a small number, comparatively, offer themselves to the work. Almost all young men, eventhe professedly pious, slide easily into lucrative occupations; but tobring them into the direct work of making known Christ, they must beurged and persuaded by a score of arguments. 

It is needed, too, of lay members of the church, to do much in searchingout the destitute and the dying, who exist in multitudes, even abouttheir own dwellings; to give here a word of warning, and there a word ofconsolation; to add here a helping hand, and impart there the restoringeffect of sympathy and kindness; in short, to employ some hours in theday in going everywhere, as the early disciples did, from house to houseand street to street, and in communicating, in an appropriate way, thesimple truths of Jesus. Laymen, too, are needed in great numbers inthe foreign service. There are reasons numerous and urgent, which Icannot here name, why lay members in the church should go abroad. 

But notwithstanding this call for personal effort, it is too often thatwe meet with church members who are completely engrossed, from earlydawn to the close of day, in accumulating wealth; and who denythemselves the luxury of spending either hour of the twenty-four, inconversing with souls, and leading them to Jesus. Such persons will givesomewhat of their substance, when called upon; and press on, almost outof breath apparently, in the cares of the world, not thinking to say tothis man or that, on the right hand and the left, that there is a heavenabove and a hell beneath, and death is at the door. You would almostimagine, from the conduct of some, that they would like to commit toproxy even their own faith and repentance. Now this entire engrossmentin worldly cares, even though professedly for Christ's sake, will neverillumine the dark recesses of the earth--will never usher in themillenial day. 

It is not so much, after all, an accumulation of wealth that is needed, as the personal engagement of Christians in making known everywhere, athome and abroad, the precious news of Jesus. The disposition to goeverywhere, regardless of wealth, and with Jesus on our lips, must bethe spirit of the church, before we can expect much good either at homeor abroad. The world will not be covered with the knowledge of the Lordas the waters cover the sea, till men to make known that word arescattered like rain on all the earth--not only in heathen lands, but inthe streets and lanes of large cities, and throughout the Westerndesolations. "So long as we remain together, like water in a lake, solong the moral world will be desolate. We must go everywhere, and if theexpansive warmth of benevolence will not separate us, so that we ariseand go on the wings of the wind, God, be assured, will break up thefountains of the great deep of society, and dashing the parts together, like ocean in his turmoil or Niagara in its fall, cover the heavens withshowers, and set the bow of hope for the nations, and the desert shallrejoice and blossom as the rose. God is too good to suffer either Amazonor Superior to lie still, and become corrupt, and the heavens inconsequence to be brass and the earth iron. " God is too benevolent also, in the arrangements of the moral world, to allow his people to beinactive--to have here a continuing city, and be immersed in the caresof the world as though here were their treasure, while thousands aboutthem are dying for lack of instruction, and the heathen abroad are goingdown to death in one unbroken phalanx. The church must take moreexercise, and the proper kind, too, or she will become frail and sickly, too weak in prayer, and too ignorant in effort to usher in the millenialday. 

It is a possible thing to seek wealth _honestly_ for God; but he that iscalled to such a work, has more occasion to mourn than to rejoice: hehas occasion to tremble, watch, and pray; for to be a faithful stewardof God's property, requires perhaps more grace than to be a faithfulsteward of God's truth. We find many a faithful preacher of the Gospelwhere we find one Normand Smith, or Nathaniel R. Cobb, or one firm ofHomes & Homer. The grace needed is so great, and the temptations to errso many, that almost all prove defaulters, and therefore it is that theworld lies in ruins: not because the church has not wealth enough, butbecause God's stewards claim to be owners. 

How small the sum appropriated by a million and a half of God's stewardsto save a sinking world! The price of earthly ambition, convenience andpleasure, is counted by millions. Navies and armies have their millions;railroads and canals have their millions; colleges and schools havetheir millions; silks, carpets and mirrors, have their millions; partiesof pleasure and licentiousness in high life and in low life have theirmillions; and what has the treasury of God and the Lamb, to redeem aworld of souls from the pains of eternal damnation, and to fill themwith joys unspeakable? The sum is so small in comparison that one'stongue refuses to utter it. 

There must be a different scale of giving; and the only way to effect itis, to induce a different style of personal consecration. Let a man givehimself, or rather let him have a heart that cannot _refrain_ fromtelling of Jesus to those who are near, or from going to those who aremore remote, and the mere item of property you will find appended, as amatter of course, and on the plain principle that the greater alwaysincludes the less. We must learn to devote, according to our vows, time, talents, body, soul and spirit. Bodies and minds are wanted; the bonesand sinews of men are required: these more substantial things areneeded, as well as property, in arduous services at home and still moreself-denying labor abroad; and no redeemed sinner can refuse either theone or the other, and continue to be regarded as a faithful steward ofJesus. _Money, though needed, is by no means all that is required ofus. _

Though God has devolved upon us, as stewards, a responsible work, theweight of which is fearful, and sufficient to crush us unless aidedfrom on high, yet the employment is one of _indescribable delight_. Itis a pleasant work. Angels would rejoice to be so employed. 

Is there any professed Christian who does not relish the idea? To suchan one I would say, Your condition is by no means enviable. You denyyourself all true happiness. If you do not delight in the thought ofbeing God's steward; of holding not only property, but body, soul andspirit at God's control, then you know not what true luxury is. There ispleasure in doing good; there is a luxury in entire consecration to God. The pleasures of this earth are empty, vain and fleeting; but thepleasure of doing good is real, substantial and enduring. The pleasureof doing good is the joy of angels; it is the thrill of delight whichpervades the soul of Jesus; it is the happiness of the eternal God. Innot wishing to be God's steward, you deny yourself this luxury; yourefuse angels' food and feed on husks. O, there is a richness of holyjoy in yielding up all to God, and holding ourselves as waiting servantsto do his will. This fullness of bliss you foolishly spurn from you, and turn away to the "beggarly elements of the world. " Do you feel thatthe principles of stewardship contained in the Bible are toostrict--that too entire a devotement is required of you? Angels do notthink so. Redeemed saints do not think so. The more entire theconsecration, the more perfect the bliss. In heaven devotement isperfect, and joy of course unalloyed. Blot out this spirit ofconsecration, you blot out all true happiness on earth; you annihilateheaven. 

But it is not only a luxury, but _an honor_ to be the stewards of God. What honor greater than that of continuing the work which Jesuscommenced; of being employed in the immense business of saving a ruinedrace? What work more glorious than that of being the instruments ofpeopling heaven? What employment more noble than to rescue immortalsouls from endless agonies, and to raise them to eternal joys; to taketheir feet from the sides of the burning lake, and to plant them on thefirm pavement of heaven; to rescue victims from eternal burnings, and toplace them as gems in the diadem of God? Would not Gabriel feel himselfhonored with a work so noble and glorious? Were a presidency or akingdom offered you, spurn it and be wise; but contemn not the glory ofbeing God's stewards. 

Remember, too, whether these are your views or not, the work of God willgo on. The world will be converted. The glorious event is promised. Almighty power and infinite wisdom are engaged to accomplish it: all theresources of heaven are pledged. The God of heaven, he will prosper histrue servants, and they shall arise and build; but those who do notrelish the idea of being God's stewards, can have no portion, nor right, nor memorial in Jerusalem. The wheels of God's providence are rollingonward: those wheels are high and dreadful. Will you, being a professedChristian, dare to oppose the march of God? "Ah! we do not _oppose_, "say you. But I reply, There can be no neutrality; you must either helponward his car of victory, or you do really stand in the way--will becrushed by his power, and ground into the earth by the weight of hischariot. Take then, I entreat you, this warning, which is given you inearnestness, but in the spirit of love. 

Joy, glory and immortality, to all who will cordially assent to beco-workers with Jesus. They shall ride with him in his chariot fromconquering to conquer, and shall sit with him on his throne in the dayof triumph. 

Be entreated, then, professed Christian, first to give your own soul tothe Lord, and with your soul all you have, all you are, and all you hopeto be. Make an entire consecration. You will never regret having doneso, in time or in eternity. 

May God give us all grace to imbibe wholly the true principles ofstewardship. Not the principles popular in the world, but the principlesof the Bible; those principles which hold out the only hope of thelatter day glory--of means commensurate with so great an end. 

CHAPTER III. 

GUILT OF NEGLECTING THE HEATHEN. 

During all the years that I have been allowed to labor for the heathen, my mind has been led to contemplate, constantly and intensely, theobligations of Christian nations towards those who sit in darkness;obligations arising from the command of Christ, and the principles ofthe Gospel. And I shall, therefore, in this chapter, freely, fully, andsolemnly express the sentiments which have been maturing in my mind, onthe _great guilt_ which Christians incur in _neglecting the heathen_. 

The heathen world, as a mass, has been left to perish. And by whom? Notby the Father of mercies; he gave his Son to redeem it: not by theSaviour of sinners; look at Calvary: not by the Holy Spirit; hisinfluences have been ever ready: not by angels; their wings have nevertired when sent on errands of mercy. All that Heaven could do has beendone, consistently with the all-wise arrangement of committing animportant agency to the church. The church has been slothful andnegligent. Each generation of Christians has in turn received the vastresponsibility, neglected it in a great measure, and transmitted it tothe next. The _guilt_ of this neglect who can estimate?

That such neglect is highly criminal, the Bible everywhere testifies. Itsays, "If thou forbear to deliver them that are drawn unto death, andthose that are ready to be slain; if thou sayest, Behold, we knew itnot; doth not he that pondereth the heart consider it? and he thatkeepeth thy soul, doth not he know it?" And shall not he "render toevery man according to his works?" This solemn interrogation needs nocomment. The obvious import is, _If our fellow men are perishing, and weneglect to do what we can to save them, we are guilty of their blood_. But this testimony does not stand alone. What does God say to theprophet, who should see the peril of the wicked, and neglect to save himby giving him warning? "His blood will I require at thy hand. " What doesGod say of the watchman of a city who should see the sword come, andblow not the trumpet? "If the sword come and take any person from amongthem, his blood will I require at the watchman's hand. "

But this is not only the sentiment of the Bible, but the voice of commonsense. 

A neighbor of mine is drowning in the river. With a little exertion Ican save his life, but neglect to do it. Shall I escape the goadings ofconscience and the charge of blood-guiltiness?

A house is in flames. The perishing occupants, looking from a window, implore of me to reach them a ladder. I have some little affairs of myown to attend to, and turn a deaf ear to their cry. The flames gatheraround them: they throw themselves from the window, and are dashed inpieces on the pavement. Who will not charge me with the loss of thoselives?

To-day, a raging malady is spreading through the streets of a largecity. The people are dying by hundreds. I know the cause; the fountainsof the city are poisoned. From indolence, or some other cause, I neglectto give the information, and merely attend to my own safety. Who wouldnot load me with the deepest guilt, and stamp me as the basest ofmurderers?

Both Scripture and common sense, then, concur in establishing thesentiment, that if our fellow men are perishing, and we neglect to dowhat we can to save them, we are guilty of their blood. But if thisdoctrine be true, its application to Christians, in the relation whichthey sustain to the heathen world, is irresistibly conclusive andawfully momentous. The soul shudders, and shrinks back from the fearfulthought: If six hundred millions of our race are sinking to perdition, and we neglect to do what we can to save them, we shall be foundaccountable for their eternal agonies. 

If such a charge is standing against us, we shall soon meet it. The dayof judgment will soon burst upon us. Let us look, then, at the subjectcandidly, prayerfully, and with a desire to do our duty. 

The conditions on which the charge impends are simply two: that theheathen world are sinking to perdition, and that we are neglecting to dowhat we can to save them. If these two points are substantiated, theoverwhelming conclusion is inevitable. It becomes us, then, to look wellat these points--to examine them with faithfulness and with honesty. 

 * * * * *

Is it true, that _the heathen world are sinking to perdition_? As fastas the beating of my pulse, they are passing into the world ofretribution, and the inquiry is, What is the doom they meet? Do theyrise to unite with angels in the songs of heaven? or sink in ceaselessand untold misery?

Certain it is, that they are not saved through faith in Christ; for"how shall they believe in him of whom they have not heard?" It is alsoclear that God, in his usual method, does not bestow the gift ofrepentance and eternal life where a Saviour is not known. "It pleasesGod by the foolishness of preaching to save them that believe. " Thosewho are saved, are said to be "begotten by the word of truth"--"born ofthe word of God. " As the heathen nations, therefore, are not furnishedwith the appointed means of salvation, it follows inevitably that, as amass at least, they are sinking to perdition. They are the "nationswhich have forgotten God, " and "shall be turned into hell. "

It is unnecessary to enter into the inquiry, whether it is possible, inthe nature of the case, for a heathen unacquainted with the Gospel to besaved. It is sufficient to know the FACT, that God has ordained thepreaching of the Gospel as the means of saving the nations; and thatthere is probably no instance on record, which may not be called inquestion, of a heathen being converted without a knowledge of the trueGod and of his Son Jesus Christ. 

But the consideration, solemn and conclusive, which needs no other tocorroborate it or render it overwhelming, is the _character_ of theheathen. Look at their character, as portrayed by the Apostle Paul inthe first chapter to the Romans. Read the whole chapter, but especiallythe conclusion, where he describes the heathen as "being filled with allunrighteousness, fornication, wickedness, covetousness, maliciousness;full of envy, murder, debate, deceit, malignity; whisperers, back-biters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant breakers, without natural affection, implacable, unmerciful. " This description isnot understood in Christian lands, neither can it be; but missionariesto the heathen, who are eye-witnesses of what is here described, placean emphasis on every epithet, and would clothe every word in capitals. 

The character of the heathen is no better now than in the days of Paul. It is _worse_. It is impossible that such a state of society shouldremain stationary. A mortal disease becomes more and more malignant, till a remedy is applied; a sinking weight hastens downwards withcontinually accumulating force; and mind, thrown from its balance, wanders farther and farther from reason. It is thus with the disease ofsin, the downward propensities of a depraved nature, and a soul revoltedfrom God. Besides, Satan has not been inactive in heathen lands. He hasbeen aware that efforts would be made to save them. And night and day, year after year, and age after age, he has sought, with ceaseless toiland consummate skill, to perfect the heathen in every species ofiniquity, harden their hearts to every deed of cruelty, sink them to thelowest depths of pollution and degradation, and place them at thefarthest remove from the possibility of salvation. It is impossible todescribe the state of degradation and unblushing sin to which thenations, for ages sinking, have sunk, and to which Satan in hisundisturbed exertions for centuries has succeeded in reducing them. Itis impossible to give a representation of their unrestrained passions, the abominations connected with their idol worship, or the scenes ofdiscord, cruelty and blood, which everywhere abound. I speak of thoselands where the Gospel has not been extended. Truly darkness covers suchlands, and gross darkness the people. Deceit, oppression and crueltyfill every hut with woe; and impurity deluges the land like anoverflowing stream. Neither can it be said, that the conduct of theheathen becomes sinless through ignorance. From observation for manyyears, I can assert that they have consciences--that they feelaccountable for what they do. 

Will, then, God transplant the vine of Sodom, unchanged in its nature, to overrun his paradise above? Will he open the gates of his holy city, and expose the streets of its peaceful inhabitants to those whose heartis cruelty, whose visage is scarred with fightings, and whose hands arered with blood? "KNOW YE NOT, THAT THE UNRIGHTEOUS SHALL NOT ENTER INTOTHE KINGDOM OF HEAVEN?" Where, then, is the hope of the unconvertedheathen? If there were _innocent_ heathen, as some men are ready toimagine in the face of God's word, and in the face of a flood of facts, then indeed they might be saved without the Gospel. But this mass ofpollution, under which the earth groans, must disgorge itself into thepit of woe. We cannot evade the conclusion, painful as it is, that themillions of this world of sin are sinking to perdition. 

_The American churches have peculiar advantages_ to carry abroad theGospel of Christ; and ability in such an enterprise is the measure ofour duty. "If there be first a willing mind, it is accepted according tothat a man hath, and not according to that he hath not. " "To whom muchis given of him will much be required. " And to determine whetherChristians in the United States are _doing what they can_ to save theheathen from their awful doom, the second point of inquiry proposed, itis necessary to look at their unparalleled advantages. 

It may be said then, that Christians in America are not trammeled intheir efforts to do good by any governmental restrictions, orecclesiastical establishment. The remark is trite, but no less true, that the genius of our free constitution is eminently propitious to callforth energy and enterprise. And the remark applies with no more forceto worldly matters, than to the business of doing good. The religion ofChrist courts no extraneous influence, and is dependent for its power onno earthly aid. Under our free government, uncontrolled, unrestrainedand unsupported, it is left to exert its own free and native energy. Wecan plead, therefore, no arbitrary hindrance of any kind in the work ofpropagating the Gospel. And we can carry the Gospel, too, disconnectedfrom any prejudicial alliance with political interests. This is thefree, disencumbered, and unshackled condition in which the Gospel ispermitted to have free course in our beloved land; and it is a talentput into our hands to be improved. 

Again, no country possesses such advantages of education as the UnitedStates. In no land is knowledge so generally diffused throughout thedifferent grades of society, and in no land do such facilities exist foracquiring a thorough education. Schools, colleges and seminaries, areopen equally to the high and to the low, to the rich and to the poor;and only a good share of energy is required, to rise from any grade orcondition of society, to eminence in general learning or professionalstudy. The general intelligence of the community is such, that nothingbut _disinclination_ can prevent men from being acquainted with thewants of the world, and their duty to evangelize it; and the facilitiesfor fitting themselves for the work are such, that nothing but criminaldelinquency can hold back a very large army from entering the field. This is an immense advantage committed to the American churches, forpropagating the religion of Christ. It is another very precious talentcommitted to their trust, which if they fail to improve, they treasureup guilt. 

Again, the American churches possess a great advantage in the facilitiesso generally enjoyed for accumulating wealth. The road to comfort and toaffluence is open to all; and notwithstanding all reverses, the remark, as a general one, is still true, that the prosperity of the UnitedStates--of the whole mass of the people--is altogether unexampled, andthat enterprise is vigorous and successful. In the greatest strait, howmuch retrenchment has there been in the style of living? And as we lookinto the future we see, (God's providence favoring, ) that wealth isdestined to flow in upon the land like a broad and deep river. Look atthe extent of territory, bounded only by two rolling oceans; and at theresources which from year to year are developed--varied, unnumbered, andinexhaustible. If then unto whom much is given, of them will much berequired, what may not God justly demand of American Christians?

Another advantage which the American church possesses, is the Spirit whichhas been poured out upon her from on high. God has been pleased to blessher with precious revivals. The Holy Ghost has come down frequently andwith power, and gathered in multitudes of souls. What God has wroughtfor the American Zion has been told in all lands, and every one appliesthe Saviour's injunction, "Freely ye have received--freely give. " Onegreat reason, perhaps, why the blessings of the Spirit are not now morerichly enjoyed, is the neglect of Christians to make this return, and tolabor gratefully for the destitute and the dying. It _was expected_, andjustly too, that the land of apostolic revivals would be the first toimitate the apostles in the work of saving the heathen. A failure to dothis may bring a blight upon the churches, if it has not brought it uponthem already. 

Surely, if there is a nation on earth to whom are intrusted many talents, ours is that nation. Our ability is not small. We must come up to a highmeasure of Christian action, before it can be said with truth, that weare _doing what we can_ to save our ruined race. The United States, anation planted by God, enriched by his providence, nourished by his HolySpirit, and brought to the strength of manhood in this solemnly momentoustime of the nineteenth century, seems to have committed to her in aspecial manner the work of the world's conversion. Who knoweth but thatshe is brought to her preëminent advantages for such a time as this--forthe interesting period preceding the latter day glory; and now if sheprove herself unworthy of so lofty and responsible a trust, and neglectto put forth her strength to usher in the glorious day, deliverance willbreak out from some other quarter, but she, like a third Babylon, maysink in the bottomless abyss. An immense responsibility rests upon us. Othat God would give us grace to act worthy of our trust--_to do what wecan_ for a dying world!

Let us inquire, then, Do we _pray_ for the heathen as much as we ought?Were one duly impressed with the condition of perishing millions, certainly no less could be expected of him, than to fall on his kneesmany times a day, and to lift up his cry of earnest entreaty on theirbehalf. Filled with the love of Christ, and having distinctly andconstantly before his mind the image of millions of immortal soulsdropping into perdition, surely he could not refrain from an agony ofprayer. Under such a sense of the wants and woes of our perishing race, a sense true to facts, he would have no rest. 

But what prayer has actually been offered to the Lord for benightednations? Is it not a fact, that many professed Christians do not rememberthe heathen once a day, and some not even once a month? Let the closet, the family altar, and the monthly concert testify. Prayer-meetings forthe heathen--how thinly attended! what spectacles of grief to Jesus, andto angels! And if that prayer only is honest which is proved to be so bya readiness to labor, give, and go, there is reason to fear that fewprayers for the heathen have been such that Christ could accept them, place them in his golden censer, and present them before the throne. 

Since such is the case, what wonder is it that a million and a half ofChristians in the United States should be so inefficient? Inefficient, Isay, for what do this million and a half of professed Christiansaccomplish? By their vows they are bound to be as self-denying, asspiritual and devoted, as though they were missionaries to foreignlands. If we should send abroad a million and a half of missionaries, weshould expect that, under God, they would soon be the instruments ofconverting all nations. But what, in fact, does this vast number ofprofessed Christians--or in other words, of the _professedly missionaryband_ of Jesus Christ, accomplish in the narrow limits of the UnitedStates? O, there is a deplorable lack in the churches, of the deepdevotion and missionary character of our ascended Saviour. 

Again, Do we _give_ as much as we ought to evangelize the heathen? Itwould perhaps be a liberal estimate to say, that a million and a half ofprofessed Christians in the United States give, on an average, year byyear, to save the heathen, about twenty-four cents each, or two cents amonth. There are other objects, it is true, that call for contributions;but put all contributions together, and how small the amount?

The Jews were required to give to religious objects at least one-fifthof their income. One-fifth of the income of a million and a half ofChristians at seven per cent. , supposing them to be worth on an averagefive hundred dollars each, would be ten and a half millions of dollars. This is merely the income of capital of which we now speak. A fifth ofthe income from trade and industry would probably double the amount, andmake it twenty-one millions. Is anything like this sum given by AmericanChristians to support and propagate the religion of Jesus? WhatChristians have done, therefore, is by no means a measure of theirability. 

To see what men can do, it is necessary to look away from Christians, tothose whose ruling principle is a thirst for pleasure, for honor, andfor gain. How vast a sum is expended at theatres--on fashionableamusements and splendid decorations--not to mention the hundreds ofmillions sunk by intemperance, and swallowed up in the deep dark vortexof infamous dissipation! Men are lavish of money on objects on whichtheir hearts are set. And if the hearts of Christians _were set_ onsaving the heathen, as much as wicked men are set on their pleasures, would they, think you, be content with the present measure of theircontributions?

Look, too, at what men can do who are eager in the pursuit of wealth. Under the influence of such an incentive, railroads, canals, andfortresses spring into being, and fleets bedeck the seas like the starsof the firmament. Money is not wanting when lucrative investment is theend in view. Even professed Christians can collect together heavy sums, when some great enterprise promises a profitable income. They profess, perhaps, to be accumulating money for Christ; but, alas, to what apainful extent does it fail of reaching the benevolent end proposed!Worldly men accomplish much, for their hearts are enlisted. ProfessedChristians, too, accomplish much in worldly projects, for their mindsbecome engrossed. What then could they not accomplish for Christ, iftheir feelings were equally enlisted in his cause? They might have, inserving Christ, intellects as vigorous, muscles as strong, and thisadvantage in addition, a God on high who has vouchsafed to help them. 

Take another view of the case. The child that is now sitting by yourside in perfect health, is suddenly taken sick. Its blooming cheeks turnpale, and it lifts its languid and imploring eyes for help. You call aphysician, the most skillful one you can obtain. Do you think of expense?A protracted illness swells the bill of the physician and apothecary toa heavy amount. Do you dismiss the physician, or withhold any comfortfor fear of expense?

Your child recovers, and becomes a promising youth. He takes a voyage toa foreign country. The ship is driven from her course, and wrecked onsome barbarous coast. Your son becomes a captive, and after long anxietyyou hear that he is alive, and learn his suffering condition; and youare told that fifty dollars will procure his ransom. I will suppose youare poor, have not a dollar at command, and that the sum can be raisedin no other way than by your own industry and toil. Now, I ask, how manymonths would expire before you would save the sum from your hardearnings, and liberate your son? But what is an Algerine dungeon? It isa heaven, compared with the condition of the heathen. In the one case, there are bodily sufferings; in the other, present wretchedness andeternal agonies. 

I once fell in company with a man of moderate circumstances, with whom Iused the above argument. He promptly replied, "It is true. Three yearsago I thought I could barely support my family by my utmost exertions. Two years since, my darling son became deranged, and the support of himat the asylum costs me four hundred dollars a year. I find that withstrict economy and vigorous exertion I can meet the expense. But if anyone had said to me three years ago, that I could raise four hundreddollars a year to save a lost world, I should have regarded the remarkas the height of extravagance. "

Now, I ask, ought not men to feel as much in view of the eternal andunspeakable agony of a world of souls, as a parent feels for a sufferingchild? God felt MORE. He loved his only Son with a most tenderaffection--inconceivably more tender than any earthly parent canexercise towards a beloved child. And yet, when the Father placed beforehim, on the one hand the eternal ruin of men, and on the other thesufferings and death of his beloved Son, which did he choose? LetGethsemane and Calvary answer. Can Christians then have much of thespirit of God, and not feel for the eternal agonies of untold millions, more than for the temporal sufferings of a beloved child? But ifChristians felt thus, what exertion would they make--how immense thesum they would cheerfully raise, this present year, to evangelize theheathen! Feeling thus, a few of the wealthy churches might sustain thepresent expenditures of all foreign operations. Yet all the Americanchurches combined, _feeling as they do now_, fail to send forth a fewwaiting missionaries, and suffer the schools abroad to be disbanded. Thetruth is, in the scale of giving, the church as a body (I say nothing ofindividuals or of particular churches) has scarcely risen in its feelingabove the freezing point. What they now contribute is a mere fractioncompared with their ability. 

Millions are squandered by professed Christians on a pampered appetite, in obedience to fashion, a taste for expensive building, a love ofparade, and on newly-invented comforts and conveniences, of which thehardy soldiers of Jesus Christ ought ever to be ignorant. 

Then, again, some who are economical in their expenditures, have littleconception of what is meant by total consecration to God. There must bean entire reform in this matter. Every Christian must feel that hisemployment, whether it be agriculture, merchandise, medicine, law, oranything else, is of no value any farther than it is connected with theRedeemer's kingdom; that wealth is trash, and life a trifle, _except_ asthey may be used to advance the cause of Christ; and that so far as theymay be used for this purpose, they are of immense value. Let everyChristian feel this sentiment--let it be deeply engraven on his heart, and how long, think you, would pecuniary means be wanting in the work ofthe world's salvation?

And do we _go and instruct_ the heathen as we ought? This is indeed themain point. To pray, formally at least, is quite easy; to give, is alittle more difficult; but to go, in the minds of most persons, isentirely out of the question. Satan understood human nature when hesaid, "All that a man hath will he give for his life. " Speak of going, and you touch the man, his skin and his bones. To go, requires that aman have such feelings as to begin to act in earnest, as men do in othermatters. Men act in person, when they are deeply in earnest. In the casesupposed of a sick child, does the mother simply express a desire thatthe child may recover? does she merely give money, and hire a nurse totake little or no care of it? No: in her _own person_ she anticipatesits every want, with the utmost attention and watchfulness. When a sonis in bondage on a barbarous coast, does the father merely _pray_ thathis son may be redeemed? does he merely send _money_ for his ransom? No:he chooses, if possible, _to go in person_ and carry the sum, that nomeans may be left untried to accomplish the object he has so much atheart. Men who are deeply interested in an important matter, where thereis much at stake, cannot be satisfied with sending; they choose to _gothemselves. _ This remark is true in all the enterprises and transactionsof life the world over. 

If then, after all, the measure of going is the true measure ofinterest, to what extent, I inquire, have Christians of America gone tothe heathen? Alas! the number is few, very few. 

Look at the proportion of _ministers_ who go abroad. In the UnitedStates the number of preachers, of all denominations, is perhaps not farfrom one to a thousand souls. This is in a land already intelligent andChristian; in a land of universities, colleges, and schools; in a landof enterprise, of industry, and of free institutions, where the artsflourish, and where improvements are various and unnumbered; and morethan all, in a land where more than a million and a half of the peopleare professed Christians, and ready to aid the ministers of Christ invarious ways. On the other hand, even if missionaries from allChristendom be taken into the account, there is not more than oneminister to a million of pagan souls, with almost no intelligentChristians to assist as teachers, elders, catechists, and tractdistributers; no physicians, artists, and judicious legislators, toimprove society and afford the means of civilized habits; no literatureworthy of the name; no colleges, or even common schools of any value; noindustry and enterprise, and every motive for it crushed by arbitraryand tyrannical institutions: the mind degraded and besotted, inconceivably so, and preoccupied also with the vilest superstition, themost inveterate prejudices, and the most arrogant bigotry. Who canmeasure the vast disproportion? What mind sufficient to balance extremesso inconceivably immense? On the one hand a minister to a thousandsouls, with many helpers and a thousand auxiliary influences in hisfavor; on the other, one minister to a million of souls, with no helpersand no auxiliary influences, finding out an untrodden track amidstunnumbered obstacles, and penetrating with his single lamp into the darkand boundless chaos of heathenism. This is the manner in whichChristendom shows that she loves her neighbor as herself; and in view ofit, judge ye, whether American Christians go as much as they ought toinstruct and save the benighted nations. 

We said, that the number of missionaries to the heathen population isabout one to a million of souls; but let not the conclusion be drawn, that every million of heathen souls has a missionary. By no means. Thefew hundred missionaries preach to a few hundred thousand souls. Themillions and hundreds of millions of heathen, are as destitute ofpreaching as though a missionary had never sailed, as destitute of theScriptures as though a Bible were never printed, and as far fromsalvation, I was about to say, as though Jesus Christ had never died. Men speak of operating upon the _world_. Such language is delusive. Thepresent style of effort, or anything like it, can only operate on somesmall portions of the earth. To influence materially the _wide world_, Christians must awake to a style of praying, giving, and _going_ too, ofwhich they have as yet scarcely dreamed. The work of going into all theworld and preaching the Gospel to every creature, has scarcely beenundertaken in earnest. And how vain it would be to expect to make anymaterial impression on the world, as a whole, when so small a companyfrom all the ministers in the United States go abroad, and a less numbereven of lay members from the vast body of a million and a half. 

The heathen are not lost because a Saviour is not provided for them. "God so loved the world that he gave his only begotten Son. " Thepreaching of the cross is "the power of God and the wisdom of God" bothto the Jew and the Greek. Facts show, that in every nation, howeverbarbarous and degraded, the Gospel of Jesus has power to convert, purify, elevate and save. These facts are irresistible. 

Neither are the heathen lost, because the ocean separating them israrely passed. For the sake of gain, men can visit the most distant andsultry climes. To solve a question of science or merely to gratifycuriosity, they can circumnavigate the globe, or penetrate far into theicy regions of the poles. The improvements in navigation and theextension of commerce have united the two continents in one. TheAtlantic ocean no longer separates you from Africa, nor the Pacific fromChina. The amount of intercourse between the seekers of wealth fromChristian lands and almost every heathen country, is absolutely immense. 

Why then are the heathen left to perish? There is a lack of earnestnessin the church in the work of the world's conversion. What does thepresent earnestness of the church amount to? They contribute on anaverage two cents a month each, and they find that the pittance of moneywill more than suffice for the small number of men: and then the cry is"More money than men. " A few men are obtained and then the pittance ofmoney fails, and "More men than money" is the cry. A year or twoafterwards the supply of men is gone, and the cry again is reversed. Asif, in repairing the wastes of the New-York fire, the citizens collecttogether a small quantity of brick, and then find they have more brickthan workmen. So they employ a few more men, and then find they havemore men than brick. Was this the rate at which the ravages of the greatfire were so soon repaired? Was this the measure of their engagedness inrebuilding the city?

Some derangement takes place in the Erie Canal: a lock fails, anaqueduct gives way, or a bank caves in. Is business stopped on the canaltill the next season, because the times are hard, and it is difficult toobtain money to make repairs? Some derangement takes place in arailroad: is travelling postponed till next year? But in the work ofdoing good, the reverse of times is regarded as a sufficient excuse todetain missionaries, disband schools, and take other retrograde steps. We coolly block our wheels, lie still, and postpone our efforts for theworld's conversion till more favorable times. Men are earnest in worldlymatters: in digging a canal, in laying a railroad, or in repairing acity; but in God's work--the work of saving the nations--their effortsare so weak that one is at loss to know which is most prominent, thefolly, or the enormous guilt. 

Is it not a fact, that in our efforts for the heathen we come so farshort of our ability, that God cannot consistently add his blessing. Can it be that the service rendered by the church as a body isacceptable to God? It is not according to that she hath--it forms animmense and inconceivable contrast to that measure of effort which liesfully within her power. Is it not, then, as though an imperfectsacrifice were offered to the Lord--a lamb full of blemish? If thechurch were weak, and it were really beyond her ability to do more thanshe does at present, then God would accomplish great victories by thefeeble means. He can save by few as well as by many. He would make the"worm Jacob to thresh mountains. " But since God has blessed the Americanchurch with numbers, and with great and peculiar advantages, he requiresof her efforts that accord with her ability. The poor widow's mitesaccomplish much; but the wealthy man's mites, or the wealthy nation'sthousands, when she is fully able to give millions; and her very fewsons, when it would even benefit her to spare a host of her ablest men;what shall we say of such an offering? The reason why God blesses theefforts of the American church may be, that there are _some widows_, andsome others too who do what they can--who honestly come up to themeasure of their ability. For the sake of these God may add hisblessing, just as for the sake of ten righteous men he would have sparedSodom. But no very great and conspicuous blessing can be expected toattend the labors of missionaries, such as the conversion of China, orof Africa, till the church begins to _pray_, _give_ and _go_, accordingto her _ability_; till she begins to come up to the extent of her powersin her efforts to save the heathen. Then, when she renders according tothat she hath, her service will be accepted; it will be a sweet savorbefore God; his throne of love will come near the tabernacle of hissaints, and the noise of his chariot soon be heard among the ranks ofthe enemy. The church then, with Christ at their head, shall go onrapidly from conquering to conquer, till all nations, tongues andpeople, shall bow the knee before him. As soon as the church shall putforth all her strength so as to render an acceptable service to God, itis of little consequence whether she be weak or strong, few or many, theblessing will descend; the mountains will break forth into singing, andthe trees shall clap their hands for joy; God will come, take up hisabode with the saints, and verify all that is expressed by "the latterday glory. "

It is plain, then, not only that Christians come far short of doing whatthey can to save the heathen, but that if they would come up to themeasure of their duty they might, under God, rescue the dying nationsfrom their impending doom. If they would engage in earnest, pray withfervency and faith, and prove their zeal by giving and by going, thenthe providence of God would not leave a bolt or a bar in their way, except what might be necessary to test their perseverance. Let everyambassador of Christ, and _every Christian too_, possess the unreservedconsecration of Paul, and manifest that burning zeal which carried him, as on the wings of an angel, to preach to the Gentiles the unsearchableriches of Christ; let every redeemed sinner, minister or layman, standready, not merely to contribute of his substance, but to traverse withcheerful step the burning plains of Africa or the icy mountains ofGreenland: then the darkness that now envelopes the earth would soon bedispelled, the torch of Revelation be carried to the most distant lands, and its light be made to penetrate the most gloomy abodes of men; theradiance of heavenly truth would be poured around the dying bed of everypagan, intelligence now in to us from every quarter, not only ofindividuals, but of nations converted to God, and the shout of triumphwould soon be heard, "The kingdoms of this world have become the kingdomof our Lord. "

It seems to be true, therefore, that the heathen are sinking toperdition; and true, also, that we might, under God, be the means ofsaving them. Shall we not then be found _accountable_ for their eternalagonies? O Christian, pause and look at this thought! Look at itdeliberately, for we shall be obliged to do so at the judgment day. Noone can plead exemption from it, unless he does _what he can_ to savethe heathen. O my soul, how much blood, how much weeping, wailing andgnashing of teeth, will stand at thy account in the day of judgment!

I appeal to each one of you, examine yourselves in the light of thistruth. Call up your prayers, your contributions, and your personalefforts. Compare what you have done with what Jesus did for you. Ientreat you, open your ears, and hearts too, to the groans of a dyingworld. Listen to the notes which, like the noise of seven thunders, pealafter peal, are rolling in upon your shores. 

"Hark! what mean those lamentations, Rolling sadly through the sky?'Tis the cry of heathen nations, 'Come and help us, or we die!'

"Hear the heathen's sad complaining, Christians! hear their dying cry;And, the love of Christ constraining, Haste to help them, ere they die!"

Yes, reader, haste to help them. Confer not with flesh and blood. Meetall vain excuses with a deaf ear and a determined spirit. Let pity moveyou, the love of Christ constrain you, and a sense of responsibilityurge you, to take that precious Gospel on which your hopes rely, and tocarry it, without delay, to the perishing nations. 

CHAPTER IV. 

THE SAVIOUR'S LAST COMMAND. 

Let us suppose that all kindreds and people of the earth are assembled, and that the inhabitants of Africa, Asia, the Isles of the Pacific andthe wilds of America, are called upon to speak, and to give in theirtestimony _how far the Saviour's last command has been obeyed_. 

The inquiry is first put to Africa:

"Africa, to what extent and for what purpose have people from Christianlands visited thee, and thine adjacent islands? What have they carriedto thy shores? And what is the treatment thou hast received from them?Tell the whole truth: let it be known to what extent the Saviour's lastcommand has been obeyed in respect to thee. "

To this inquiry Africa replies:

"The truth I can tell, but the _whole_ truth cannot be told. I haveindeed been visited by people from Christian lands. Thousands andhundreds of thousands from those lands have visited my shores. Somehave come to measure the pyramids, and to gather relics of ancientliterature and decayed magnificence; some to search out the sources ofthe Nile and the course of the Niger; some to possess the best of thesoil; and a vast multitude have come, with a cruelty that knows nomercy, to tear the husband from his wife and the wife from her husband, parents from their children and children from their parents, brotherfrom sister and sister from brother--to crowd them together withoutdistinction of age or sex in the suffocating holds of their ships, wherea large proportion of them die, and to convey the remainder far away tospend their lives in degrading servitude. They have brought beads andtrinkets; they have brought _instruments of death_, such as muskets, powder, knives and swords; and they have brought, too, full cargoes of_liquid poison_. The navies of Christian, lands have fought in myharbors, and their armies upon my shores. Their money by millions hasbeen lavished, and their blood has run in torrents. 

"A few individuals, however, of a different character, have found theirway hither. They have come in the spirit of benevolence and of peace, and have brought in their hands the precious treasure of the Gospel ofChrist. But their number is so small as to be almost lost among themultitude. For one who has taught righteousness, purity, truth andmercy, thousands have taught, by their example, rapacity, drunkenness, lewdness and cruelty. For one who has led us in the path of life, thousands have led us in the paths of destruction. For one who hasbrought the Bible, thousands have brought rum. For one whose example hasbeen salutary, the intercourse of thousands has left a loathsomedisease, which with sure and rapid progress is depopulating the land. Such is the sum of my testimony. Days and nights would be required togive the detail. "

This testimony of Africa being finished, the same inquiry is put toAsia:

"Asia, to what extent have the nations of Christendom visited thee, andthy numerous islands? What have they carried to thy shores? and what hasbeen their deportment towards thee?"

To which Asia replies:

"The vast number, either of men or of ships from Christian lands, thathave visited my shores, cannot be told. I know full well theenterprise, the energy, and the perseverance of Christian lands; yes, verily, and traits too of less honorable name. Large portions of myterritory acknowledge the control of their armies. Their thunderingnavies lie in my harbors and sail along my coasts. Ships withoutnumber--mighty ships whose masts pierce the clouds, have come for myteas, my crapes, my silks, my spices and other precious merchandise. Their consuls, superintendents, officers of various kinds, and merchantsin great numbers, dwell in almost every port, and have erected in thoseports stores, shops, offices and sumptuous dwellings. Many thingspleasant and useful have been brought hither, but many things also thatare ruinous: full cargoes of ardent spirits; and immense quantities ofopium too, a means of destruction no less sure. 

"Among the multitudes who have come to my shores, some few, indeed, havebrought the Gospel of Christ, made known its truths and exemplified itsspirit; but the thousands and tens of thousands have inculcated by theirexample, worldliness, drunkenness, lewdness, war, violence andtreachery. If needful, a volume of details might be given; but this isthe sum. "

Next, the inquiry is put to the Isles of the Ocean:

"Great Pacific, to what extent has the last command of Christ beenobeyed by Christian lands, in respect to thy numerous islands?"

The reply is as follows:

"Thousands of ships from Christian lands continually cruise upon my widewaters, and visit my numerous groups of islands. They have exchangedwith my ignorant and destitute inhabitants, beads, trinkets, and a fewinches of rusty iron hoop, for the best produce of the islands. Theyhave sold to them guns, powder and rum. Many of their ships have beenfloating grog-shops--floating exhibitions too of Sodom and Gomorrah. From some, on slight provocation, broadsides of cannon have been firedon my heedless inhabitants, strewing the deep with the dead and thedying. Rum and disease have been introduced. The one has slain itsthousands, and the other has slain, and is still slaying its tens ofthousands. Many useful things indeed have been introduced, but inconnection with a host of evils! A few individuals too, bearing theGospel of Jesus Christ, have visited some of my numerous islands; butwhat are they among the multitude?"

After this testimony of the Isles of the Ocean, the inquiry is lastaddressed to America:

"America, what is thy testimony? From Bhering's Straits to Cape Horn, what treatment have thy native inhabitants received from Christiannations?"

America replies:

"Alas! scarcely enough remain of my miserable inhabitants to return ananswer. They have been swept away by the same causes which are nowsweeping away the inhabitants of the Pacific. The rapacity of thosecalled Christians, which has not scrupled at any means of conquest andextirpation, and the rum and diseases introduced, have laid my numerouspopulation in the grave. Have I been visited by those who bear theChristian name? Yes, verily, they now possess the best portions of myterritory, and have grown into vast nations on my soil. Even my veriestwilds have been repeatedly traversed by them in search of furs; and thetracks they have made been too often marked with drunkenness, lewdness, and treachery. Few, very few indeed of all that have come to this vastcontinent, have come to instruct my ignorant inhabitants in the preciousGospel of Jesus Christ, and lead them in the paths of righteousness andpeace. Few who explore my wilds, explore them for this purpose. Alas! afar different object prompts their enterprise, their energy, and theirperseverance. This is the sum of my testimony. "

Now, reader, let us look well at this testimony of Africa, of Asia, ofthe Isles of the Ocean, and of America. Is it not overwhelming? Take, the Encyclopedia of Geography, or McCulloch's Dictionary of Commerce, orHowitt's Colonization and Christianity, and carefully examine the facts. Are they not enough to strike us dumb? To what a vast extent heathennations have been visited by those who bear the Christian name. Whatobscure island, or what obscure nook or corner of the earth has not beenvisited? What immense multitudes have gone forth. AND, ALAS! FOR WHATPURPOSES. How few, how very few have gone forth to make known theGospel! What a powerful motive among men is the love of earthly gain, and how weak a motive is love to Christ and regard to his last command. The command reads, "GO YE INTO ALL THE WORLD AND PREACH THE GOSPEL TOEVERY CREATURE. " Christian nations, ye have not failed in greatmultitudes to "GO INTO ALL THE WORLD;" scarcely have ye failed to visit"EVERY CREATURE;" but for what purpose have ye gone forth? Has it beenmainly to make known the precious name of Jesus? Be entreated to look atthe case as it is, for a day of impartial retribution is at hand. 

Many of you indeed, who go forth to heathen shores, do not profess to bethe disciples of Jesus; but imagine not, that on that account your guiltis diminished. Ye who reject the Saviour, and disobey his commands--whothrow away your own souls as worthless, and are reckless of the souls ofyour fellow men, what can you say in the day of Christ's appearing? Ifye had only destroyed your own souls, then your case would be moretolerable; but since you withhold from the millions of ignorant heathenthe knowledge of salvation, which has been imparted to you--not onlyrefusing to enter the kingdom of heaven yourselves, but denying the keyto those who might be disposed to enter;--and not only do this, but inyour intercourse with the heathen, which has been very abundant, confirmthem in their evil practices by a pernicious example, and hurry them bythousands to the grave by means of _deadly poison_ and _deadlydisease_--Oh! how will you endure the keen remorse and fearful lookingfor of judgment, which may ere long overtake you? When the impartialJudge shall appear, and your eyes shall meet his eye, what agonies mustrend your souls!

But some of you have the vows of God upon you. To such I would say, Beentreated to look at the case as it is. As ye have gone forth on voyagesof just and honorable traffic, and on voyages of discovery, have youmanifested in all the heathen ports where you touched, that to makeknown the Saviour was the great and absorbing desire of your hearts?Alas! are there not some among you who, either as owners, masters oragents, are connected with ships that sail from port on the Sabbath, ordo other unnecessary work on that day, and who thereby teach theheathen, wherever those ships go, to disobey God when their gain orconvenience require it? Are there not also some among you, who, in oneway or another, are connected with ships whose outfits are wholly or inpart, beads, trinkets, guns, powder, rum and opium? and who therebyteach the heathen injustice, cheating, drunkenness, lewdness, andrecklessness of life? Why is it that ye bear the name of the peacefuldisciples of the benevolent Jesus, whilst ye are concerned in scatteringamong the heathen "fire-brands, arrows and death"--in teaching themevery species of iniquity, and in rearing a wall of prejudice strong andhigh to the progress of the Gospel?

 * * * * *

But most of my readers stand pure from all this crime; and of such Isimply inquire, with deep concern and affectionate earnestness, Why, dear brethren, have ye not obeyed the Saviour's last command? Why haveye not made known the Gospel of Christ to every creature? Each one ofyou has doubtless some excuse at hand, or he could not escape thegoadings of conscience. Let us then, in the spirit of candor andhonesty, look at some EXCUSES. 

Perhaps some one may be inclined to say, "The work enjoined by theSaviour's last command is a very great work, and there has not beentime enough to perform it. "

True, I reply, the work is great; but how does it appear that there hasnot been sufficient time to accomplish it? _Not sufficient time!_ Whathas been accomplished in the pursuit of wealth and honor during the sameperiod of time? What has been done at home in railroads, canals, steamboats, manufactures, and in other departments of enterprise andindustry? What has been done abroad? Look at the testimony of Africa, Asia, the Isles of the Pacific, and the wilds of America. There has beentime to carry rum to every shore. There has been time to introducediseases among every barbarous people, which are hurrying them to thegrave by thousands. There has been time to kidnap thousands and hundredsof thousands of the degraded Africans. There has been time to extirpatemost of the native population of North and South America. There has beentime to wage war, till the blood of human beings has flowed in torrents. And then, in regard to just and honorable traffic, compute, if humanarithmetic be competent to the task, the amount of merchandise broughtfrom India, and from other distant lands. There has been time for allthis. Now I ask with great plainness, for it is a solemn and practicalsubject, Had you exhibited the same enterprise, energy and perseverance, in making known the Gospel to all nations, as has been exhibited inworldly pursuits, would not every human being, long ere this, have heardthe word of life? Will you not, Christian reader, look at this question, weigh it well, and deal honestly with your own soul?

Here, I am suspicious that some may be inclined to excuse themselveswith a vague thought secretly entertained, which, if expressed, would besomewhat as follows:

"True, we have not exhibited as much zeal in teaching all nations as hasbeen exhibited by the worldly, and by many of ourselves even, in thepursuit of wealth. But we claim not the praise of a holy, self-denyingand apostolic life. We are content with an _humble_ walk in theChristian course, and a _low_ seat in heaven. Entire consecration, inthe sense urged, is what we never _professed_. "

Your standard, then, it appears is very low--too low, it may be, toadmit you even to that humble seat in the courts above which youanticipate. You claim not the praise of an apostolic life, and Iseriously fear that you will not obtain even the testimony of being atrue Christian. But how does it appear, that you never professed anentire consecration to Christ of all your powers of body and soul? It istrue, the conduct of some would seem to say, that they put on a form ofreligion to silence their fears, to cheat themselves with a delusivehope, and to enjoy a comfortable state of mind on earth. But what, really, are the vows that rest upon you? What else than to seek byprayer and effort, as your supreme aim, chief desire, and all-engrossingobject, the promotion of Christ's kingdom--the salvation of souls forwhom he died?

Besides, what is the great purpose for which the church was instituted?Certainly, not to promote in its members a delusive comfort and quietudeof mind; neither mainly nor chiefly to secure their own ultimatesalvation; but _to take advantage of union of strength to convert theworld. _ The church--the whole church, without the exception of any ofits members, is by profession, not merely a missionary society, but a_missionary band:_ the minute-men of the Lord Jesus, ready to do hiswill, at home or abroad, with singleness of aim, and with a spirit ofentire devotion. 

"But, " you say, "were we thus to live, the world would verily believe wewere deranged. "

_Deranged!_ it would be the right kind of derangement. Were not theapostles thought to be deranged? And the Reformers--Luther, Melancthon, Calvin, Knox and others--were not they thought to be enthusiasts andzealots? Why? Because they were somewhat in earnest in the cause ofChrist. Worldly men toil and strive night and day, in collectingtogether a little of the pelf and dust of the earth, and thinkthemselves wise in doing so; but if the disciples of Christ show zeal orearnestness, in pursuits as much higher than theirs as heaven is higherthan the earth, and as much more important as the immortal soul is morevaluable than corruption and vanity, they call them enthusiasts andfanatics! But, alas! how few of us who profess to be the disciples ofChrist, have manifested such zeal in his service as to be called by suchepithets. Such persons alone God calls wise; and those worldly men, whoare mad in the pursuit of wealth, God calls "fools. " The wisdom of Godand the wisdom of the world are utterly at variance. O that all whoprofess to love Christ, manifested such zeal in obeying him as to bestrange and singular men! How soon would every human being hear hisGospel! But since such zeal is not manifested, the heathen are left toperish; and where, I ask affectionately and solemnly, where rests theguilt?

But, here it may perhaps be replied, "Our sin is a sin of ignorance. Wehave not been acquainted with the full import of the Saviour's lastcommand, nor with the extent of our obligations to Christ. Neither havewe been acquainted with the wretched and guilty condition of the heathenworld, nor with the exertions necessary to turn it from darkness tolight, from the power of Satan unto God. God will wink at our sin, if webe indeed guilty, for we have not been enlightened on this subject. "

I answer. Does ignorance of the laws of any nation excuse those whotransgress those laws; or is it not considered to be the duty of allsubjects to inform themselves in respect to the laws of their country?And should it not be so in the kingdom of Christ? The requirements ofChrist in their full extent are contained in the New Testament, and areexpressed in language that need not be misunderstood. If any one hasmistaken their import, is it not on account of a self-seeking, money-getting, or slothful disposition? Let such a one search his ownheart, and inquire with concern, "Did I desire to know my duty? Was notmy blindness a matter of choice; no infirmity, no misfortune, but myguilt? If there had been a desire, nay, even a willingness to beinstructed, could I have mistaken such plain and unequivocal precepts ofthe Gospel?"

The condition too of the heathen, their guilty and wretched condition, is fully made known in the New Testament, especially in the firstchapter of Paul's epistle to the Romans. Besides, accounts of theirguilt and wretchedness have been presented before the Christiancommunity in Heralds, Chronicles, reports and newspapers, till they havebecome too familiar to make an impression. Can ignorance at this day beany other than a criminal ignorance--an ignorance of fearfulresponsibility?

And, I ask again, Can it be an excuse to many Christians that they arelaymen and not preachers of the Gospel? Can they make it appear thatmany of their number were not called to the office of preaching theGospel? Did they take the proper means to ascertain that point? How, Ianxiously inquire, did such persons determine so readily, when a worldwas sinking to perdition for want of preachers of the Gospel, that theywere called to be lawyers, physicians, statesmen, merchants, farmers andmanufacturers? Can it be fairly shown that hundreds of laymen have notrejected an office to which they were _called_--SOLEMNLY CALLED, by thewoes and dying groans of six hundred millions of their fellow men? Isthere not reason to fear, that it was from a carnal choice and selfishinclination, rather than a sense of duty, that so great a majority slidso easily into their present occupations?

Besides, how does it appear that only preachers of the Gospel arerequired to labor directly for the destitute at home, and to go forth tothe heathen abroad? It was far otherwise in the days of the apostles. Then the whole church--driven out, indeed, by persecution--wenteverywhere making known the Saviour. And at the present hour, not onlyare ministers needed in propagating the Gospel in destitute places athome, and in raising up heathen nations from their deep degradation, butthere are needed also, in their appropriate spheres, teachers, physicians, mechanics, farmers--in short, men of every useful professionand employment. 

Besides, much is to be done at home in sustaining those who go abroad. Has there been no lack in this part of the work? Alas! there are factsto meet such an inquiry, facts too well known to be named: disbandedschools, detained missionaries, and deserted monthly concerts: factsthat stand registered on a book that shall hereafter be opened. Dearbrethren, I speak earnestly and boldly of your obligations, notforgetting my own; and I would entreat you, by all that is affecting inthe death of souls, and by all that is constraining in the love ofChrist, to admit freely to your hearts, without subterfuge or excuse, the full import of the Saviour's last command, and to commence at once alife of sincere obedience. O! let us deal _honestly_ with ourselves, ina matter of such immense moment. 

CHAPTER V. 

LAYMEN CALLED TO THE FIELD OF MISSIONS. 

In Acts, 8:4, it is said, _Therefore they that were scattered abroad, went everywhere preaching the word_. And from the previous verses itseems that these persons, who were scattered abroad, were lay members ofthe church. The history is instructive. 

After the day of Pentecost, the number of converts to Christianityamounted to several thousands. They were Jews, and had strong feelingsof attachment to the city of Jerusalem, to the temple, and to the landof their fathers. They therefore clung to Jerusalem, and seemed inclinedto remain together as one large church. But it was the design of theLord Jesus, that the Gospel should be preached _everywhere_: such washis last and most solemn command. As, therefore, the disciples seemed ina measure unmindful of this command, the Saviour permitted a persecutionto rage, which scattered them abroad, and they went "everywherepreaching the word. " The term _preaching_, in this place, means simplyannouncing or making known the news of salvation. This must be themeaning, for they that were scattered abroad were laymen. As they went, they told everywhere of Jesus Christ, and of the life and immortalitywhich he had brought to light. This subject engrossed their thoughts;their hearts were full of it, and out of the abundance of their heartstheir mouths spake. It is clear from this history, that in early timeslay members of the church, in great numbers, were led, in the providenceof God, to go forth and engage personally in the work of propagating theGospel. And the more closely we look at the history, the more we shallbe impressed with this fact. 

Notice the _time_ chosen by God for the first remarkable outpouring ofhis Holy Spirit. It was on the day of Pentecost, when multitudes werepresent, not only from all parts of Palestine, but from the surroundingnations. There were present, "Parthians, and Medes, and Elamites, andthe dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus andAsia, Phrygia and Pamphylia, in Egypt and the parts of Lybia aboutCyrene, and strangers of Rome, Jews and proselytes, Cretes andArabians. " Upon this multitude, assembled from all the nations roundabout, the Holy Ghost was poured out with such power, that threethousand souls were converted in one day; and on succeeding days manywere added to the church. Many of these converts would naturally returnto the different nations and places from which they came, and make knownthe Saviour far and wide. It was by the return of these converts totheir places of residence, that the Gospel was early introduced intomany places quite remote from Jerusalem, among which may be reckoned, inall probability, the distant city of Rome. The first propagation of theGospel in that metropolis of the world, can be traced to no other sourcewith so much probability, as to the strangers from Rome who were presentat Jerusalem on the day of Pentecost. It seems evident, therefore, thatin the time chosen by God for this remarkable outpouring of his Spirit, he had an eye to an extensive and rapid propagation of the Gospel by laymembers of the church. 

Again, as hinted before, when the great body of the first converts choseto remain at Jerusalem, God saw best to _drive them thence bypersecution_. This persecution began with the stoning of Stephen, andraged with such violence, that it is said that all the church atJerusalem were scattered abroad, except the apostles. They were not onlya few individuals who were driven out, but so many as to justify theexpression, "all the church. " By thus dispersing the great body of thechurch, the Saviour propagated rapidly and extensively his preciousGospel. For this multitude of lay members--and there were severalthousands of them--went everywhere preaching the word; announcing in allplaces, in a way appropriate to their station, the news of salvationthrough a crucified Redeemer. They propagated the Gospel throughoutJudea and Samaria; and some of them travelled as far as Phoenice andCyprus, and laid the foundation of the church at Antioch. It was nottill the apostles had heard of the success of these lay members atAntioch, that they sent thither Barnabas to help in the work. Itappears, then, that the rapid and extensive propagation of the Gospel, in early times, was accomplished in a great measure by the spreadingabroad of the great body of the church; by an actual going forth andpersonal engagement of a great multitude of lay members. 

Again, the treasurer of Candace, Queen of Ethiopia, seems to have beenconverted on his return home, not simply out of regard to his ownpersonal salvation, but as a means of making known the Gospel in thedistant place of his residence; for soon after, we find in that region aflourishing church of Christ. 

Again, look at the example of Aquila and Priscilla, who laboredzealously at Corinth and at Ephesus. Look, too, at the whole list ofPaul's fellow travellers, and those whom he salutes in his letters ashelpers in the Gospel. 

From all these facts it is evident, that in early times God made use ofcommon Christians in propagating the Gospel. Did he not so overruleevents in his providence, as to show it to be his design that laymembers of the church should go forth in great numbers, and engagepersonally, in ways appropriate and proper for them, in the work ofmaking known Christ? We have then the force of primitive example--ofprimitive example, too, brought about by the manifest overrulings ofGod's providence. This example is not equivalent, indeed, to a "Thussaith the Lord;" yet does it not strongly favor the sentiment, that laymembers of the church in great numbers are called to go forth and assistin evangelizing the heathen?

_To elevate all nations requires a great variety of laborers. _ Inillustrating this point, I cannot expect to present it with all theclearness and force which are due to it. To appreciate fully its truthand its weighty import, it is necessary to live in the midst of aheathen people, and actually to witness the great variety and amount oflabor which must be put forth, in order to elevate and improve them. Thework of raising up a people from barbarism to Christianity is not onlyan immense work, but emphatically a _various_ work--a work whichrequires a great diversity both of means and of laborers. The ministerof the Gospel must perform a prominent part, but he must not be expectedto labor alone. His unaided efforts are altogether insufficient for thetask. 

There is special need of other laborers, since the number of ministersamong the heathen is likely to be so small; but the need would exist, even though the number of ministers were very much increased. Laborsanalogous, both in respect to measure and variety, to those bestowedupon a Christian congregation, must be expended on a congregation ofheathen. In Christian countries, a thousand important labors areperformed by intelligent and praying men and women in the church, asdirect aid to the minister in his arduous work; and a thousand officesare performed by schoolmasters, physicians, lawyers, merchants, farmers, mechanics and artisans, which, though in most cases not aimed directlyat the salvation of men, are, notwithstanding, most intimately connectedwith the world's improvement and renovation. But while ministers at homeare assisted in their work, shall the missionary abroad receive littleor no help in his direct labors? And in respect to all improvements insociety indirectly connected with his main work, must the task ofintroducing them and of urging them on, devolve entirely on him alone?Why should not the various means of civilizing and improving society athome, be brought to exert their influence upon the heathen abroad? Whyshould not the aid enjoyed by the minister in Christian lands, fromintelligent members of his church, be afforded to the missionary amongthe heathen? How, indeed, shall the world be converted, unless there bea going forth to heathen lands from among all classes of Christians?

But I fear that these remarks are too general to be distinctlyunderstood. To make my meaning, then, a little more clear, I willsuppose a case. 

A missionary goes forth to a barbarous nation, and locates himself in avillage of four thousand souls. He learns the language of the people, and soon succeeds in giving them a superficial knowledge of the greattruths of the Gospel. God blesses his labors. The people throw awaytheir idols; many sincerely embrace the Lord Jesus; and the community atlarge acknowledge Christianity as the religion of the land. 

Now, a superficial thinker might imagine that the work of elevating thepeople was almost done; but, in truth, it is but just commenced. Themissionary looks upon his people, and wishes them not only to beChristians in name, but to exhibit also intelligence and good order, purity and loveliness, industry and enterprise; in a word, a deportmentin all respects consistent with the religion of Jesus. But what istheir state? The government is despotic, and the principles of itsadministration at variance with Scripture and reason. This takes awayall motives to industry and thrift. Then again, the people are ignorant;have no mental discipline, no store of useful knowledge, but their mindsare marked with torpor, imbecility, and poverty of thought: while at thesame time they are full of grovelling ideas, false opinions, andsuperstitious notions, imbibed in childhood and confirmed by age. Thechildren, too, are growing up in ignorance of all that is useful andpraiseworthy. Entirely uninstructed and ungoverned by their parents;they range at large like the wild goats of the field. The people knownot the simple business of making cloth, of working iron, or of framingwood; and have but a very imperfect knowledge of agriculture. 

Of course, men, women and children, are almost houseless andnaked--destitute of everything but the rudest structures, the rudestfabrications, and the rudest tools and implements of husbandry. A largefamily herd together, of all ages and both sexes, in one little hut, sleep on one mat, and eat from one dish. From irregularity of habits andfrequent exposure, they are often sick; and with the aid of asuperstitious quackery, sink rapidly and in great numbers to the grave. 

The missionary looks upon his four thousand villagers, though nominallyChristian perhaps, yet still in this state of destitution, degradationand ignorance. He sees, that to elevate them requires the labors notonly of a preacher of the Gospel, but the labors of the civilian, thephysician, the teacher, the agriculturist, the manufacturer, themechanic and the artist. Can all these professions and employments beunited in one man? Can one missionary sustain all this variety of labor?Yet all these departments of labor are absolutely indispensable to theimprovement and elevation of society. They are necessary in a landalready Christian. Still more indispensable are they in the work ofraising up a people from barbarism. 

_Teachers_ are needed. To raise a people from barbarism, the simple butefficient means of common schools must be everywhere diffused; andhigher schools too must be established, and vigorously conducted. Toteach the hundreds of millions of adult heathen in week-day schools andin Sabbath-schools, and more especially to instruct and train thehundreds of millions of heathen children and youth, cannot be done by afew hands. We forbear to make a numerical estimate: any one may estimatefor himself. The number must be great, even though we look upon themrather as a commencing capital than as an adequate supply, and expectthat by far the greater part of laborers are to be trained up from amongthe heathen themselves. It is preposterous to think of imposing all thislabor on a few ministers of the Gospel. 

_Physicians_ are needed. They are needed to benefit the bodies of theheathen; for disease, the fruit of sin, is depopulating with amazingspeed a large portion of the heathen world. The nations, many of them atleast, are melting away. Let physicians go forth, and while they seek tostay the tide of desolation which is sweeping away the bodies of theheathen, let them improve the numerous and very favorable opportunitiesafforded them of benefiting their souls. The benevolent, sympathizing, and compassionate spirit of Christ, led him to relieve the temporalsufferings of men, while his main aim was to secure their eternalsalvation. Unless we show, by our exertions, a desire to mitigate thepresent woes and miseries of men, how shall we convince them that wetruly seek their eternal welfare? Physicians must throw their skill inthe healing art at the feet of the Saviour, and be ready to use it whenand where he shall direct. The number who should go to the heathencannot, and need not, be named. 

It is unnecessary to remark that _printers_, _book-binders_, and_book-distributers_ are needed to carry on the work of the world'sconversion. 

_Civilians_ too are needed: men skilled in laying the foundation ofnations and guiding their political economy. Should such men go forth, and evince by a prayerful, godly, and disinterested deportment andcourse of procedure, that their sole aim was to promote the happiness ofthe people, both temporal and eternal; there are many barbarouscountries where they would readily acquire much influence, and be ablein a gradual manner, by friendly and prudent suggestions to the rulers, and in other ways, to effect changes that would be productive ofincalculable good. Many changes, with pains-taking and care, could bemade to appear to the rulers to be really for their interest, as well asfor the interest of the people; and more light and knowledge, withoutthe intervention of any new motive, would soon introduce them. 

A few years since, the king and chiefs of the Sandwich Islands sent aunited appeal to the United States for such an instructor, to guide themin the government of their kingdom, and offered him a competent support. While the nation had improved in religion and morals, the government hadremained much as it was--keeping the people in the condition of serfs. The system was wrong throughout: of the very worst kind, both for theinterests of the rulers and of the subjects. The chiefs began to seethis, and asked for an instructor. Such an instructor was not obtained;and one of the missionaries was constrained, by the urgent necessity, toleave the service of the mission board, and to become a politicalteacher to the king and chiefs. His efforts have been crowned with greatsuccess. 

Civilians might do good also, not only in the way of their profession, but by a Christian example, and by instructing the people, asopportunity should offer, in the knowledge of Christ. 

_Commercial men_ also, actuated by the same benevolent and disinterestedspirit, might develope the resources of heathen lands, and apply them ina wise manner for the benefit of those lands; promote industry, andafford the means of civilized habits; increase knowledge, by expeditingcommunication; and in this way, indirectly, though efficiently, aid theprogress of the Gospel. By exhibiting also in their dealings an exampleof honesty, uprightness, and a conscientious regard to justice andtruth; by showing practically the only proper use of wealth, the good ofmen and the glory of God; by conversing daily with individuals, as didHarlan Page and Normand Smith, at their houses and by the wayside, onthe great subject of the soul's salvation; and by presenting inthemselves and in their families examples of a prayerful and godly life, they might exert a powerful influence, and perform a very important partin Christianizing the world. 

There is also much need of farmers, mechanics, manufacturers andartisans. They should go forth like other laborers in the field, _notwith the selfish design of enriching themselves_, but with thedisinterested intention of benefiting the nations. Private gain must bekept strictly, carefully, and absolutely _subordinate_, or immense evilwill be wrought and no good be done. They should be men who cheerfullythrow themselves and their property on the altar of _entireconsecration_, and go forth to labor and toil so long as the Saviourpleases to employ them, with the _lofty design_ of doing good to thebodies and souls of their perishing fellow men. Going forth with such aspirit, and with emphasis I repeat, allowing _no other_ to intrude, theycould do much in raising up the nations from their deep degradation. Inthe first place, they could do much good by communicating a knowledge oftheir several employments. Not only is a reform in government necessary, but an introduction of the useful arts also, to raise up the people fromtheir indolence and filthy habits, and to promote thrift, order, neatness and consistency. Look at a heathen family as above described. How can you expect from them refinement or elevation of soul? How canyou expect from them the proprieties and consistencies of a Christianlife? Even though they may attend the sanctuary, and be instructed inschools; and even though the government be reformed, and hold outmotives to industry; yet will not something else be wanting? Unless thevarious useful arts and occupations be introduced, how is the land to befilled with fruitful fields, pleasant dwellings, and neatly cladinhabitants? And to introduce these improvements, _men must go forth forthe purpose_. Such men too might do good, by exhibiting in themselvesand in their families habits of industry, domestic peace and stricteconomy; by holding up the hands of Christ's ministers, and byscattering the word of life in their appropriate spheres. 

That laymen of every useful occupation are needed in heathen lands, isby no means the opinion of one alone. In looking over the periodicalsand papers of the last few years, I find that such is the sober anddeliberate opinion of many foreign laborers. I find urgent appeals forsuch helpers from at least five important missionary fields. Would suchappeals be made if the enterprise were not a feasible one?

Look too at the fact, that _there is scarcely a nation on the globewhere men do not go, and permanently reside for the purpose of makingmoney_. It is absolutely amazing to what an extent this is the truth. Why then cannot men go forth, and while they obtain a livelihood, makeit their ultimate and chief aim to do good?

But the inquiry arises, In what way should laymen go forth? It may notbe desirable that they should go forth, to any great extent, under thecare of missionary boards at present existing, lest the objects of thoseboards should become too numerous and complicated. And it may notperhaps be desirable, or necessary, to have any other organization forthe purpose. I am not wise enough to give an opinion; but would suggest, that men of some pecuniary means take those means, and emigrate toheathen lands, just as some good men have gone to the far West. Maythere not also be small combinations of men, not to help others, but_each other_ into the field, just as there is in worldly enterprise?When once established in the field, it is supposed that their trades andoccupations will afford them, with trials, hardships and reverses, anadequate subsistence, and open before them a wide door of usefulness. 

Some have suggested, that ministers of the Gospel should go forth andsustain themselves abroad. That is a far different question. Ifministers of the Gospel ought not to sustain themselves in Christiancountries by laboring with their hands, still less should they attemptsuch a course in foreign fields. They have _other work_ to do--enough tooccupy all their time. 

But for laymen to go forth, and sustain themselves in this way, is itnot both proper and appropriate? and have not such enterprises, to someextent, been already entered upon with success? Different fields, ofcourse, present greater or less obstacles; but what undertaking iswithout its difficulties? Perplexities, embarrassments and sufferings, would be a matter of course; but no greater and perhaps far less thanthose Christians endured, who, being scattered abroad from their belovedJerusalem, went everywhere preaching the word. 

It may perhaps be objected, that should many from all classes ofChristians thus go forth, to live and labor abroad, they would soonpossess the land, while the heathen would melt away before them. Let uslook at this point. And first, where is the evidence of such a result?When and where has the experiment been tried to justify such asupposition? When and where have individuals or companies gone forthwith the sole design of benefiting the heathen, and yet proved theirextermination? The settlers of New England are not an example in point, for the improvement and salvation of the heathen was not their main aim. It was indeed an idea in mind, but not fully and prominently carriedout. It is _yet to be proved_ that a company of persons, howevernumerous, of disinterested views, aiming solely to save the nations, anddirecting all their energies of body and of mind to that end, wouldprove the extermination of the heathen, instead of their salvation. 

Neither can it be presumed that the descendants of such persons, trained, as ought to be supposed, with faith and prayer, would possess aspirit so selfish and different from that of their fathers, as to provethe extermination of the heathen. And if such is the necessary event, what is the conclusion at which we must arrive? It seems certain, that amere handful of missionaries cannot put forth the instrumentality which, according to God's usual providence, is necessary to save them: that agreat number and variety of laborers are needed to do the work. Let usbe slow, therefore, to trust in the objection; for if it must beadmitted, the lawful inference will not necessarily be, that Christiansof all classes and in great numbers should not go forth to the heathen;but the inquiry will arise, whether heathen nations as nations must notcease to exist, and remnants of them only be saved--a painful and dreadalternative, from which every benevolent heart must instinctivelyrecoil. 

_There are other reasons why laymen should engage in the work ofmissions. _ The work of the world's conversion is too great, toomomentous and too pressing, to admit of exemption simply on the groundof profession or employment. When the liberties of a people are atstake, how few are excused from the field of battle? But now thequestion is not one of temporal liberty: it is whether six hundredmillions of the human race shall be won to the company of the redeemedon high, or left to sink in the untold agonies of the world of woe. Inthis unparalleled emergency, when the question is, whether the destinyof a world shall be heaven or hell, who can be excused on so slight aground as that of profession or employment? A few ministers cannot dothe work. It is too great. It is presumptuous to expect, that a speedyand complete triumph is to be effected by a few missionaries of theright stamp going through the length and breadth of Satan's extensiveand dark empire, and sounding as they go the trumpet of the Gospelaround his strong fortifications and deep intrenchments. Such anexpectation places an immeasurable disparity between the means and theend. It supposes it to be so easy to effect a transformation of heathensociety, heathen habits, heathen minds, and heathen character, and toraise them up from a degradation many ages deep, that a few sounds onlyfrom the herald of salvation, as he passes on his way, are sufficient. "Leviathan is not thus tamed. " The prince of the power of the air is notthus vanquished. 

Neither can the work be effected by a small number of preachers, stationed at different posts, in the midst of the wide domains ofdarkness and death. Like specks of light, few and far between, how canthey illumine the broad canopy of darkness? To commit the work of theworld's conversion to a few missionaries is, in effect, to leave theheathen to perish. A large company of preachers must go forth, and alarge company too of other laborers. There must be among the whole bodyof Christians, not only an interest in the work, but to a greater extentthan is imagined, _a personal enlistment_--an actual going forth toforeign lands. 

Again, laymen must go abroad; for no less a movement than this willconvince them that the work of saving the heathen presses upon themindividually, and with all its weight and responsibility. Mere givingdoes not seem to answer the purpose. Very few laymen at home seem toimagine that they, individually, are as responsible for the life anddeath of the heathen, as the laborers abroad. Many seem to act only asthey are acted upon. This _passive_ state will not answer: there must bea more general feeling of personal responsibility. And how is such afeeling of equal and individual responsibility to be induced, tilllaymen in great numbers begin to go abroad? Till then, there will be aspirit of luxury in the church; a spirit of worldly-mindedness, and aspirit of committing the world's conversion to other hands. To destroythis spirit, which is evidently eating out the piety of the churches, laymen must be urged to arise; to break off their luxuries, to burytheir covetousness--to make an entire devotement of body, soul andspirit, to the _direct_ and arduous work of saving the heathen. 

Once, I remember, after urging laymen to go forth, and to assist inevangelizing the heathen, a father in the church said to me, "Yourreasons are just and weighty, but it is of no use to present them beforethe churches: they have not _piety_ enough to act upon them. If you canclearly show that men can accumulate wealth, that they can really makefortunes by going to heathen lands, then your appeals will succeed. Bring this selfish principle to operate, and colonies will quicklyscatter over the world. But to go forth with a spirit of self-denial, running the risk of trials and straitened circumstances, and with merelythe prospect at best of obtaining a comfortable livelihood and doinggood, is a measure not adapted to the present standard of piety in thechurches. Until the spirit of devotedness shall rise many degrees in thechurches, the course you urge will be looked upon as entirelyvisionary. "

Alas! can the church be so low in grace? If it be a fact, it is painfuland humiliating. If it be true, then the church is lacking in the mostessential qualification required of it--is unfitted for the main designof its organization; and is there not reason to fear that God may castit away, as he has the Roman church, and raise up another after his ownheart, that shall do all his pleasure? Christian reader, can you calmlyentertain the thought of being set aside by the Lord as unworthy of hisemployment--of being rejected on the ground of not fulfilling thepurpose for which you were called?

CHAPTER VI. 

CLAIM OF MISSIONS ON MINISTERS OF INFLUENCE. 

In early days, ministers of the greatest influence were called to thework of missions. To prove this assertion, let us read the first verseof the 13th chapter of the Acts of the Apostles. "Now there were in thechurch that was at Antioch, certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. As theyministered to the Lord, and fasted, the Holy Ghost said, Separate meBarnabas and Saul, for the work whereunto I have called them. " Paul hadbeen at Antioch a whole year, and Barnabas a still longer time. Theirlabors there had been blessed. The word had been attended with thedemonstration of the Spirit and with power, and many people had turnedto the Lord, so that a large church had been gathered in that great andopulent city. Believers there became so conspicuous for their numbers, as to be designated by a particular name: "The disciples were calledChristians first in Antioch. "

There were laboring in that city, besides Paul and Barnabas, three otherministers; "Simeon that was called Niger, and Lucius of Cyrene, andManaen, who had been brought up with Herod the tetrarch. " The Holy Ghostsaw that this city, though very important for its numbers, wealth andenterprise, could not claim the labors of five ministers, while theworld at large was entirely destitute of the Gospel. Therefore, on acertain occasion, when the church were worshipping before the Lord andfasting, the Holy Ghost said, "Separate me Barnabas and Saul, for thework whereunto I have called them. "

The Holy Ghost did not say, "Separate me Simeon, and Lucius, andManaen, " but, "Separate me BARNABAS and SAUL"--the spiritual fathers, and main pillars of the church. Had the church been allowed to vote, itdoubtless would have spared its sons, rather than its fathers: theywould have stated their fond attachment to their first instructors;would have plead the great influence of these two fathers in the church, and the irreparable injury which would be sustained by their leaving it;and would have said, If we must part with some of our teachers, takeSimeon, and Lucius, and Manaen, but bereave us not of our spiritualfathers. The question however was not left to their decision. The demandis stern and solemn from the Holy Spirit, with whom there is no selfishbias, "Separate me BARNABAS and SAUL. "

In reflecting on this narration, do we not come to the conclusion, thatMEN OF TALENTS AND INFLUENCE ARE CALLED TO THE WORK OF MISSIONS?

If this sentiment be true, it is one of immense and practicalimportance; one that not only ministers, but churches also ought fullyto understand. Let us, then, dwell a moment longer on the practice ofearly times. 

The instance to which we have alluded is a striking one; it contains, distinctly and impressively uttered, the mind of the Holy Spirit. It isinfallible authority that speaks, and what does it declare? Theparamount claim of missions to the ablest, holiest, and most experiencedmen. If Antioch was required to spare her two ablest men, what may notbe required of such cities as Boston, New York, Philadelphia, andBaltimore? And judging too from this case of Antioch, what is the mindof the Holy Ghost in regard to the twelve thousand or more evangelicalministers in the United States? Can it be his will that they should allquietly remain where they are?

Again, God in early times made known his mind on this point, not only bythe express admonition of the Holy Ghost, but also by the _overrulingsof his Providence_. Take the account of the first dispersion. TheSaviour ascended from the Mount of Olives, and the disciples returned toJerusalem. The day of Pentecost arrived, and three thousand convertswere added to their number. This multitude of believers was daily andrapidly increased. Here, then, was a very large city, the capital andpride of the nation, and a place of immense resort from all the nationsround about. And in this city were many thousands of Christians, whowere in peculiar need of constant care and faithful instruction, and hadthey been divided out to the pastoral care of the twelve apostles, wouldhave made perhaps as large churches as any twelve in the city ofNew-York. Jerusalem then presented to the apostles a vast amount ofpastoral care, and a field of labor unequalled perhaps in religiousinfluence, considering the world as it then was, by any city that can benamed within the limits of Christendom. The apostles were inclined toremain in Jerusalem, and considering the call for labor there, it is notwonderful that they were thus inclined. They seemed for a time to haveforgotten the last command of their ascended Lord, and to have chosen awork more resembling that of settled pastors. But the Saviour allowed apersecution to rage in the city, till first the great body of thechurch, and afterwards all the apostles, except James, were scatteredabroad. So the great Jerusalem was left with but one apostle. Eleven ofthe twelve, who had become in a measure settled there, were drivenabroad; and not from Jerusalem only, but without the limits ofPalestine. Such is evidently the _fact_. Let every one draw from it theinstruction it affords. To my mind it clashes irreconcilably with thepresent distribution of ministers. 

Take another case. Paul had been laboring at Ephesus two whole years, and had collected a very large church in that city. This city was theemporium of Asia Minor; a place of much resort, and greatly celebratedthroughout the known world. The large number of disciples there, whoneeded a pastor to warn them day and night with tears, and the wide doorwhich was there opened for preaching the Gospel, presented such strongclaims to the mind of Paul, as seemed likely to fix there his permanentabode. What pastor of the present day can urge stronger reasons forcontinuing his charge, than Paul might have urged for continuing hisrelation to the large church at Ephesus? For in addition to a large cityand a large church, the converts had been but lately gathered fromheathenism--were but babes in Christ--and needed constant instructionand unwearied care. Yet God was pleased to allow Demetrius to excite anuproar, and thus to sever Paul from his church and congregation, andsend him abroad into Macedonia. This is another _fact_--a STUBBORN FACT, which we ought to bear in mind, and weigh well. If God saw best thus tobreak tender ties, separate Paul from a large city and a large body ofsuch converts as, above all others, needed special care, and to leavethe important post almost destitute, _can it be_ his will that all thepastors of the present day should stay in their places, and that none ofthem should go forth to the heathen? If the city had been Boston, withits thousand means of grace, the case would have been comparativelyweak; but it was Ephesus, a heathen city, and depending almost entirelyon the living voice of Paul, and yet this one preacher must become amissionary. Let us look at this fact, and each one for himself drawconclusions; not those that are wild and extravagant, but such as are_true and sober_. 

We have here a commentary on the last command of Jesus. It was commentedupon by the providence of God, separating the apostles from Jerusalem, Antioch, and Ephesus. It was commented upon by the direct admonition ofthe Holy Ghost in a particular case. It was commented upon by thepractice of the apostles. Let us beware that we substitute not, for thiscorrect commentary, any worldly-wise interpretation of our own. Let usadmit it just as it comes to us from early days, fresh and unmodified, and allow it to govern our lives. 

There are but few who do not admit, that the present distribution ofministers is anti-apostolic--that many, who are now pastors, ought tohave become missionaries before they were settled. And can the mere factof being settled have produced such a vast change in the question ofduty, as to place it forever at rest? If the clustering together oftwelve thousand ministers within the bounds of the United States, wherea thousand means of grace and improvement exist besides the voice ofthe living teacher, is a very different thing from going into all theworld, and preaching the Gospel to every creature--an egregiousdisproportion to the wants of the world--must we stifle all emotion andall inquiry, in taking it for granted that it is now too late forchange? And yet there seems to be a tacit understanding, that any otherdistribution than that now existing, of the _present generation_ ofministers, is a point not to be agitated. At least, many a pastor quietshimself with the thought, that no change is to be contemplated in hisparticular case, for the care of a church is on his hands. Almost bycommon consent, pastors are excused; and missionaries are looked forfrom the young men and the children; and the hope of the heathen amountsto this, that some young men may be kept from imitating the example oftheir fathers and elder brethren, and be prevailed upon to enter themissionary work before they _become pastors_. For if the mere fact ofbeing a pastor places the question at rest, young men will feelthemselves relieved as soon as they enter that office. 

I have known young men whose minds were goaded on the question of goingto the heathen, like the conscience of a convicted sinner, till a callwas presented to some important church; and then they succeeded inlaying the subject at once and entirely aside. Like the pursued ostrich, who thrusts her head into the sand, and vainly imagines that she isconcealed from her pursuers, so, I fear, some endeavor to elude theconvictions of conscience. I put the question to your own good sense, your candor, and your pious feelings: Can the mere fact of being apastor excuse a man from going to the heathen, when perhaps he became apastor in violation of the Saviour's command?

It is acknowledged, that many pastors ought to have become missionariesbefore they were settled--that the present amazing disproportion betweensettled ministers at home, and missionaries abroad, ought never to haveexisted. To argue so plain a case would be a waste of breath. How thencan the fact of having wandered from duty excuse one from theperformance of it? To-day, it is the duty of Jonah to go to Nineveh. To-morrow, he has engaged his passage to Tarshish, has paid his fare, has gone down into the sides of the ship, and is quietly at rest. Is hetherefore excused? To-day, the command of Christ presses upon me theobligation to go to the heathen. To-morrow, leaving out of mind thiscommand, which still applies in all its force, I enter into anobligation with a particular church to take upon me its pastoral care:which obligation is binding? The last, do you say? Can I then thuseasily thrust aside the Saviour's last and most impressive command? CanI, by such a course, shield myself effectually from its furtherapplication? I have yet to learn, that by any change of place orcircumstances we can free ourselves from the weight of the Saviour'sinjunction. I mean not to assert, that all who ought to have becomemissionaries before they were settled, ought to become so now. Some haveentirely hedged up their way; and though they may have been disobedientin doing so, yet deep regret and sincere repentance is all thereparation they can now make. But those who ought to have gone to theheathen, and before whom the door is still open for going, _such_ shouldstill become missionaries, and on the obvious principle, that it isbetter to do our duty late than not to do it all. The mere plea of beinga pastor is not a sufficient excuse; and it is losing too, continually, more and more of its force. It is a wonder that it should be relied uponso much as a _quietus_, since, in the present age, the residence of apastor is very transient and uncertain. 

Again let me say, it is a great thing, a good thing, and a rare thing, to be entirely honest in the sight of God. Let us endeavor to be so. Itis to be feared, that there may be some who exempt themselves frombecoming missionaries on the ground of being pastors, who are notaltogether honest in their excuse. Are there not some individuals, whomake it, who would manifest but little hesitation in leaving thepastoral office to take the oversight of a college, to become aprofessor in a theological seminary, or to take charge of some prominentreligious periodical? When urged to become a missionary, the pastorpleads his attachment to his people; their affection for him, whichgives him great influence; and his acquaintance with their prejudices, opinions, habits, and whole character, so as to adapt his instructionsto their particular case. He mentions these, and the likeconsiderations, and concludes very readily that he can be more useful inhis present situation than in any other. But when a presidency, aprofessorship, or a more influential church is offered, the reasonsbefore urged seem to lose something of their force; and through theintervention of some new light, which I shall not account for, theconclusion is formed that another situation would be more _useful_. Themotive for a change is a good one; but it is to be remembered that thissame motive, that of being more useful, could not prevail upon them tobecome missionaries. 

Facts of this kind could be collected, I think to a considerable extent;and they lead me, however unwilling, to suspect that, in some cases, thehonest reason why ministers do not become missionaries is not that theyare pastors, but something quite different. 

Another fact, too, makes me suspicious that there is some lack of entirehonesty. A pastor says he cannot become a missionary, for he has thecare of a church. In a few months, for some cause or other, he isdismissed from his church and people. What does he do? become amissionary? I have one in my eye who was a pastor of a church in a largecity. He told me, that nothing but his relation as pastor in that citycould keep him a moment from the missionary work. Soon after, he wasdismissed from his church and people; and think you he became amissionary? You would betray a very limited knowledge of human nature tothink so. 

"But, " says one, "I am opposed to fickleness and change. " Ah! indeed;does it betray fickleness to leave a church to become a missionary? DidGod favor fickleness and change when he prevented the permanent locationof the apostles in Palestine, by a voice from heaven, and by violentpersecutions? Did the Saviour favor fickleness in his last command? Whena presidency, a professorship, or a more prominent and influentialchurch is offered you, then speak of fickleness--the excuse may possiblybe in place; but never, never in place, while untold millions of ourrace are dying for lack of vision, and our commission reads, "GO YE INTOALL THE WORLD, AND PREACH THE GOSPEL TO EVERY CREATURE. "

 * * * * *

One pastor excuses himself, by saying, "The attachment between me and mypeople is very dear, and this attachment gives me great influence withthem. " I reply, Was not the attachment very dear between the apostlesand the disciples at Jerusalem, and also between Paul and the convertsat Antioch, and at Ephesus? What language of affection and solicitudecan equal that of Paul for his converts? He calls them his "joy andcrown"--the "little children for whom he travails in birth, till Christbe formed in them. " He says to them, "I live, if ye stand fast in theLord. "

And had not the apostles great influence in the churches in which theylabored? Had not Paul and Barnabas great influence in the church atAntioch? Did not the church love and respect them, and hang inbreathless silence upon their lips, and look upon their departure as anirreparable loss? Yet, though entwined into the hearts of the people, and possessing every advantage to instruct them which intimateacquaintance and unbounded influence could give, the Holy Ghost, notwithstanding, said, "Separate me BARNABAS and SAUL. "

Attachment is your plea; but the spirit of the Gospel is a spirit ofself-denial, and requires us not only to forsake church and people, butalso father and mother, brother and sister, son and daughter, and tohold our own lives loosely. Those persons to whom attachment isstrongest, and who _can't be spared_ on that account, are the bestfitted for missions. 

You plead the _influence_ which you possess with your church and people. This, instead of being a reason for remaining at home, is a powerfulargument for going abroad. In that very influence you possess anadvantage and qualification for the missionary work, which very fewmissionaries enjoy. It is greatly to be lamented that the church has butlittle acquaintance with her missionaries. It was not so in primitivetimes. On this account there is room for the question to arise, Whetherthere ought not to be less of the home minister for life, and the exilefor life; a narrower gulf between the two, and more passing andrepassing, as the apostles were wont to do; a breaking up of caste, grade and condition among ministers, as regards various fields--a moreliteral compliance with the precept of "going into all the world, andpreaching the Gospel to every creature. " Be this however as it may--forthere is much that can be said on either side of the question--it ismost certainly true, that the pastor possesses one very great advantage:that by going to the heathen he can wake up, in one church at least, the spirit of doing good--the enterprising and benevolent spirit ofChrist and his apostles. He may take with him, as helpers, some of itsmost intelligent and active members, and call forth the contributionsand enlist the prayers of those who may remain. 

It seems, that nothing less than such means as the separation of pastorsfor the work of missions, can avail to awake the slumbering churches, and to lead them to begin in earnest to seek the salvation of theheathen; to feel that the work presses upon them individually, anddemands all their energies and their personal enlistment. For it is asober and humiliating fact, as I have had some opportunity of judging, that there are few churches comparatively, in our land, who seem to havedrunk deeply into the missionary spirit. There is need, therefore, of amovement on the part of pastors, to arouse the churches from theirguilty slumbers. 

A pastor possesses much influence with his church and congregation. TheLord then has given him five talents, and he can easily make them ten:by going abroad he can benefit his church perhaps as much as byremaining their pastor, and, at the same time, be the instrument ofsaving many heathen souls. "There is that scattereth, and yetincreaseth;" and "he that watereth shall be watered also himself. " God'sblessing distils upon the liberal soul, and the liberal church. Theperformance of duty is attended with the Saviour's smiles and a richreward. Who does not see, that a pastor could in no way so effectuallyawaken in his church a spirit of benevolent feeling and action, as byexhibiting it in his own person; by rising up, and going forth to theheathen, urging a part of his flock to accompany him, and the rest tosustain him in the field? Who doubts, that by such a course he would domore to arouse the pure and active religion of Jesus Christ and hisapostles, than he could possibly do in any other way; that he would givean impulse to his church in favor of primitive piety and practice, thatshould add vastly to its strength, its glory and its numbers, and befelt in all time to come. Let not the pastor, then, excuse himself fromthe missionary work, because he has acquired influence in his church andcongregation; for that very fact is a powerful argument for goingabroad. 

For the same reason, no one can excuse himself because he fills a _postof vast importance_. He is the pastor of an influential church, apresident of a college, a professor in a theological seminary, theeditor of a religious paper of immense circulation, or the secretary ofsome society: his station is one of vast responsibility, and he imaginesthat he is therefore excused from becoming a missionary. But was notJerusalem an important place? more prominent, compared with other citiesof that time, than any city in the United States? And yet all theapostles, except one, were required not only to leave that city, but togo without the limits of Palestine. Was not Antioch as important asBoston or Philadelphia? Yet Paul and Barnabas were not suffered toremain there. 

Besides, is not the work of a missionary a difficult, important, andresponsible work? The Holy Spirit thought so in apostolic times. When aman was needed to preach to Cornelius and his household, a man of noless ability and influence than Peter was chosen. When a man was calledto go to Antioch, Barnabas was sent, a man of great piety and influence. And when two of the five preachers at Antioch were called to go to theheathen, the Holy Ghost did not choose Simeon, or Lucius, or Manaen, butsaid, "Separate me BARNABAS and SAUL;" the men of the greatest ability, experience, piety and wisdom. Thus the Holy Spirit seemed to declarethat the work of a missionary required greater talents, more maturewisdom, and deeper piety, than the work of a pastor in the largest andmost influential churches. 

And is not this doctrine, while it accords with the instructions of theHoly Ghost and the practice of primitive times, also a dictate of commonsense? Would you choose weak men to penetrate into the very midst of theenemy, and to grapple with the Anaks of the land, and keep those who arestrong in a garrison at home? Would you select indifferent statesmen tosettle the affairs of revolutionary France, or to reduce to order thechaotic mass of the South American states; and employ the able, the wiseand talented, in governing a country already quiet and peaceful? Did itrequire less wisdom to lay the foundation and form the constitution ofour good government, than it requires to manage the state on principlesalready established? Does it require less skill to draft the plan of acapitol, than to work at the building when the plan is mature? Does itrequire less wisdom to govern a camp in a state of mutiny, than when insubjection and at peace? Look, then, at the work of missions. Does itrequire less talent to deal with minds clouded by ignorance, pervertedby superstition, and barred by arrogance, bigotry, and pride, than toinstruct the unbiassed, the willing, and intelligent? Does it requireless wisdom to tear up the foundations of heathen society, and lay itanew on the principles of the Gospel--to change society morally, religiously, and socially, than to preserve in a good condition a peoplealready intelligent, industrious, and Christian? Surely, if talent isneeded anywhere in the kingdom of Christ, it is in the missionary work. That minister, whose talents and piety make him so useful at home thathe _cannot be spared_, that is the minister who is needed abroad. Theforeign field calls for no laborers who can be conveniently spared. 

Then, is the church of a pastor wealthy and influential? It is the verychurch that needs to be aroused by his leaving it. Or is he connectedwith a literary, or theological institution? Some thus connected areneeded to go, to produce the best impression on the young men who are intraining. The more important and influential then one's place is, themore like a rushing flood do reasons crowd upon him to arise and go. 

It is very common for men to excuse themselves from the work ofmissions, on the ground, that they are somewhat _advanced in years_. There is weight in this excuse. That person would exhibit the want of aproper balance of mind, who should urge all indiscriminately, whatevertheir age and however circumstanced in life, to go forth to the heathen. But still the excuse of age ought to be looked at cautiously. 

Age implies experience, authority, dignity, and wisdom--the veryqualities most wanted in the difficult work of missions. The work oftearing up and laying anew the foundations of society, moral, religious, and social, is a task that ought by no means to be committed to theyoung and inexperienced. It is preposterous to commit altogether tonovices in the ministry a work so new, so complicated, so beset withdifficulties, on the right hand and on the left, and so momentous, too, in its responsibilities. Can Satan be driven so easily from his ownterritory, that none but raw troops are needed for the contest? Can thebroad and deep intrenchments of Paganism, Mohammedism, and Romanism beso easily taken, as not to need men of age, experience and skill, todirect the assault? Can the snares in which the heathen are held; whichare laid with all the subtlety of the arch-fiend, be so easily divestedof their specious character, and traced into their thousand windings, asnot to require the wisdom and experience of age? A minister has age: hehas then one great qualification for the work. "Paul the aged" had nonetoo much experience, dignity and wisdom, for the work of a missionary toheathen lands. 

But age, it is said, is a great barrier in acquiring a foreign language. There is force in this remark; but let us be cautious, that we do nottrust too much to it. A great amount of labor may be performed onheathen ground without a knowledge of the language. Much can be done inthe English language, and much, too, can be done through interpreters. All that David Brainerd accomplished was in this way. 

But how certain is it, that persons somewhat advanced cannot acquire aforeign language? This plea is not peculiar to those who have been sometime in the ministry. No excuse is more frequently offered, and withmore appearance of honesty, even in the college and the theologicalseminary. It is difficult to place the mark of age where this excuse maybe properly offered, and where it may not. Shall we place it atthirty-five? Some missionaries now in the field entered on the work atthat age, and acquired the language without much difficulty. It may beremarked, too, that men of traffic abroad, from youth to gray hairs, usually learn so much of a foreign language as to answer their purpose. Let us beware, then, _how much_ we depend on the excuse of age; and becautious, too, _how far up_ the scale of years we place the mark. 

Another excuse which has some weight is this: "I must remain at home _totake care of my aged parents_. " So said one to Christ: "Lord, I willfollow thee, but suffer me first to go and bury my father. " Jesusanswered, "Let the dead bury their dead, but go thou and preach theGospel. " I leave to the reader to determine the precise meaning andforce of this reply of our Saviour. This much it certainly means, thatsome _may_ excuse themselves from preaching to take care of theirparents, when the excuse is not valid. I will not say, that the excuseis not sufficient in some cases; but I am inclined to think that suchcases are rare. A parent must be _very_ dependent upon a son, to beliable to such inconvenience and suffering from his absence, as canreasonably weigh in the balance against the claims of the hundreds ofmillions of dying heathen. 

But the excuse which seems to be the most valid, is this: "My going tothe heathen is out of the question, for _I have a family of children_. "This is indeed a tender point. God has given me some experience on thissubject, and I know how to appreciate the excuse. But the Saviour says, "He that loveth son or daughter more than me, is not worthy of me. " Thisdeclaration means nothing, unless it requires us to make greatsacrifices in regard to our children. So far as we can at present see, the world cannot be converted without great self-denial on this point. Precisely what sacrifices are to be made in regard to children, is aquestion which is not, as yet, fully determined. 

But let us look at the excuse. If a minister may _stay_ at home becausehe has children, may not the missionary who has children _return_ home?A pastor has one child, and cannot go. Then may not the missionary whohas one child, come back? A pastor has six children, and cannot go. Manymissionaries have six children, shall not they return? The merecircumstance of being already abroad cannot have much weight; and thesacrifice of a voyage in such a question, and among a multitude of otherweighty reasons, is scarcely worth being named. If children then are anexcuse, let missionaries return. No, you say; missionaries who havechildren must not return on that account. What then shall they do withtheir children? Keep them, and train them up to be helpers in the work?Let pastors then take their children into the field, and train them upfor that purpose. You certainly have hearts too noble to impose a burdenon the shoulders of others which you would not bear yourselves. Yourchildren would have the advantage of the children of missionaries, having been thus far trained in a Christian land. As to futureadvantages of education, they will have the same with the children nowabroad. You certainly cannot complain of equality. 

But, you say, let missionaries send their children home. Then letpastors leave their children at home and go abroad. Ah, you say, pastorscannot endure the thought; it would be a shock to their parentalfeelings that they cannot sustain. But, I ask, have missionaries nofeelings? have their hearts become hard, like blocks of wood and piecesof rock? Does love to Christ, and compassion for the heathen, tend tomake men and women obtuse in their feelings, so that a father or motheron heathen ground does not feel as intensely for the present and eternalwelfare of a child, as a parent who has never gone to the heathen? Ah!had you seen what my eyes have witnessed, facts then should speak and Iwould be silent. Missionaries, indeed, are trained to cast their careupon God; their feelings are chastened and disciplined, but at the sametime deep and intense. To a thousand dangers, toils and hardships, theymay be inured; but when the separation of children is thought of, theyshow full well that they are no proof against an agony of feeling. Certainly, then, you will not plead for exemption. You would not placeupon others this burden, and pull away your own shoulders from it. Youhave souls too generous and benevolent to do that. You cannot find it inyour hearts to offer to the lips of others a cup more bitter than youwould drink yourselves. You can choose guardians for your children farbetter than the missionaries can who are abroad, and your children shallhave the same provision for their support and education as theirs have. 

We have glanced at some excuses. Many others there are in thisexcuse-making age. Be entreated to look at them with the command ofChrist, a sinking world and a coming judgment, in your eye, and as faras they have weight and _no farther_ be influenced by them. Whereexemption cannot honestly be pleaded, the command in all its force isbinding. 

That some pastors of influence and talent should become missionaries, seems necessary; for _how otherwise can the means be raised to sustainmissions abroad, and to send forth young men who may offer themselves_?It is well known, that operations abroad have been and are stillexceedingly crippled. It is well known, too, that quite a company ofyoung men have at different times been waiting, for want of requisitefunds to send them forth to the heathen. 

Now this is the state of things, not because there is not money enoughin the hands of Christians--no one imagines that such is the fact--butbecause Christians, as a body, are not aroused to duty. What means shallbe taken to arouse them? I, for one, am inclined to think that therewould be hope, if some influential and prominent pastors would enter themissionary work. In such a case, I should indeed have strong hope thatthe impulse, falling in with the spirit of primitive practice and thewill of the Holy Ghost, would be such as to bring forth the funds neededto sustain the operations now begun, send forth waiting young men, andcarry themselves also into the field. I feel quite confident, that themeasure would soon clear the seaboard of all who might be detained, andplace their joyful feet on foreign soil. 

The great body of professed Christians are becoming luxurious in theirmodes of life. One cannot go through the churches, after the absence ofseveral years, without being forcibly impressed with this fact. Theypress forward after wealth, and profess to be accumulating it forChrist; but in the end, spend it on themselves and on their children. Now what, under God, shall break up this covetousness, and luxuriousmanner of life? What shall bring them back to the pure and unadulteratedprinciples of the Gospel--to live, labor, and die for Christ, as did theprimitive disciples? Let pastors, like the apostles, go into all theworld and preach the Gospel to every creature. There is reason to hopethat the church members would likewise imbibe the right spirit, and acton right principles. Then we should hear no more of schools disbandedand missionaries detained, but troops of heralds would be carrying outthe news of salvation and sending back tidings of success. There is muchphilosophical and Bible truth in the proverb, "Like people like priest. "O, what responsibility rests on the ministers of Christ!

Again, if all settled ministers of talent and influence remain at home, how can such a number of missionaries be secured as seem needed for theworld's conversion? If many of those already in the sacred office donot go, it is absolutely certain, that the present generation of heathenmust die without the Gospel. The angel of death continues hovering overthe dying nations, mowing down his twenty millions a year; and beforeministers can be raised up from among the youth and children, will bedrawing a stroke at the last man of all that are now heathen. Thepresent generation of ministers must preach the Gospel to the presentgeneration of mankind. It will be the duty of the next generation ofministers to preach to the inhabitants that shall be then on the globe. To look for missionaries from among the young alone, is making noprovision for the present generation of heathen. If the heathen are tobe left till missionaries can be trained up, they are to be left--thesoul shudders at the thought--till they shall be in hell! By making thispostponement, the churches, in effect, though certainly withoutintending it, sign the death warrant of a great portion of the presentsix hundred millions of perishing heathen; relinquish all effort forthis vast multitude, and only dream of saving the next generation--ofwhom it would be a mercy never to be born, unless there shall be morehope of their salvation than can be seen at present--_dream_, I say, ofsaving the next generation; for to think much of raising up the young tobe missionaries, without going ourselves, is little better thandreaming. 

To induce young men, to any great extent, to become missionaries, whentheir fathers and elder brethren do not, is hopeless. Precept mustbecome more powerful than example, before such a result can take place. How can you so blindfold the young, stop their ears, and wall them offfrom surrounding influences, as to expect such a result? If their eyesare left open, what do they see? They see their fathers and elderbrethren settled at home, and some of them in quiet, comfort and honor. If their ears are left open, what do they hear? They hear variousexcuses for remaining at home, and among others, the specious idea oftraining up children to be missionaries. And what will they do? Theywill dream of training your grandchildren for missions, and yourgrandchildren dream of training the next generation, and so on, as thesixty generations past have done, from the time of the Saviour down. Butthe fire of God's Spirit shall burn up this chaff. The world shall notbe cheated out of its millenium. The judgment trumpet shall not soundbefore the arrival of the latter day glory. 

To become a missionary, in the present state of things, is sailingagainst wind and tide; so that those who find their way to the heathen, compared with the number who ought to go, are very few indeed. To urge alarge number into the field is hopeless. Bonaparte might as well haveurged his soldiers over the Alps without leading them. We cannot expectthe nature of things to change, and precept to become more powerful thanexample. A portion of the more talented of the settled ministry mustlead the way. Then there shall be found a resuscitating principle; oureyes shall beam with joy, and we shall fondly cherish a rational hope ofthe world's renovation. 

Again, many pastors should become missionaries, for all things awaittheir personal enlistment in the service. God, in his providence, iscausing a state of preparation in the world which calls for some mightymovement on the part of the church. A door is opened into almost everynation on the earth, and ships are ready to carry us to almost everyport. Now is the time for a great effort. All the elements are ready foraction, and need only to be brought to bear on the glorious cause of theworld's conversion. To effect this, there must be a high stand ofprayerful enterprise on the part of the present generation of ministers. The Lord has brought us to the ministry for such a time as this; andsurely my brethren will not prove themselves unworthy of so vast aresponsibility, but come up joyfully to the work, and reap the harvestof the world. 

And here let me say, that the millions of souls already lost areimmense; and it would be awfully presumptuous in Christians to neglectthe millions and hundreds of millions of the present generation. Centuryafter century has rolled along, ingulfing generation after generation, till one would think that Satan himself would be satisfied with theenormous havoc. Eighteen centuries have passed away, and sixtygenerations, five hundred millions each--thirty billions of immortalsouls left to perish since Christ gave command to evangelize them. Arenot thirty billions enough? Shall we, by any guilty neglect, suffer thepresent generation, six hundred millions more, to be added? O, let thebillions of souls already lost suffice. O, let us arise, and go andpreach the Gospel to the nations, that the generations that remainbetween this and the judgment may be saved. 

Let me suggest, too, that nothing would so readily produce _union amongministers at home_, as to divert all their powers of body and mind intosome all-absorbing and self-denying enterprise. Now, what angel ofheaven has not wept over the contentions and jealousies that cloud theglory of the American churches. How has the heart of Jesus bled over thedissensions and strife of his own ministers! And is there no remedy? Letpastors become so engrossed in fulfilling their commission as to obeyits literal import, and arise and go; and I mistake much, if themovement would not make a material impression on their contentions andjealousies. They would feel that they were doing a great work, and couldnot come down. For contention they would find neither time norinclination. It would be difficult to state, in a foreign tongue, theirmetaphysical distinctions, so as to make a difference. Higher and noblerobjects would engross the soul. Be entreated to try this course. Thenthe recording angel shall not be compelled, with aching heart andstreaming eyes, to inscribe "ICHABOD" on our American Zion; but, withwilling soul and ready hands, shall write in fairer lines, "BEAUTIFULFOR SITUATION, THE JOY OF THE WHOLE EARTH. "

 * * * * *

But it is often said, "I never _felt_ it to be my duty to go to theheathen: I never had any such impression. "

_No such impression!_ Did then the command of our ascended Lord, his_last_ command, delivered under the most solemn circumstances, make noimpression upon you? Did the temporal and eternal miseries of sixhundred millions of your fellow men make no impression upon you? Didtheir groans and sighs, which came over the waters like the voice ofseven thunders, peal after peal, make no impression upon you? And couldyou remain at home with comfort and peace of mind, with the weeping andwailing of millions of dying souls in your ears, backed up with thecommand of Christ to go and seek their salvation? While Jesus plead, "Lo, I died for them, go, preach my Gospel to them, that they maylive;" could you remain unimpressed and unmoved? And have all theseconsiderations, and a hundred more, been urged upon you for years, andyet failed to make an _impression_? Alas! of what is your heart made, that it does not feel? Look for no _supernatural_ impression. Missionaries have none. There is no need of any. He that can live andnot be impressed, may well tremble for his own salvation. It appearsthat you are easily impressed that it is your duty to remain at home. The motives, I fear, that come before your mind are well suited to makean impression. You quickly perceive a _call_, when country, home, friends, the endearments of society, and the like considerations crowdupon your mind. O, dear brethren, let us be _entirely honest_, as weexpect soon to meet the Saviour and the world of perishing souls forwhom he died. 

Another similar excuse is often made: "Did I possess the requisiteattainments in holiness, I should delight to go abroad. But as the caseis, I cannot become a missionary: I have not piety enough. "

_Not piety enough!_ Then be entreated to become more pious withoutdelay. As you value the souls of dying men, defer not to become moreholy. Through your want of piety the heathen may be left to perish. Butwhat is holiness? Is it not obedience to the commands of Christ? Obey, then, his last command: _that will be becoming more holy_. Go forth tothe heathen from love to Christ: that will be becoming more pious. "NOTPIETY ENOUGH!" Will you presume to offer that excuse to the Lord Jesus, when you shall stand before him to render account for the blood of theheathen? And when you shall see multitudes of the heathen sinking intohell, whom, under the blessing of the Spirit, you might have saved; andhear their weeping, wailing, and gnashing of teeth; will it ease yourmind, and quiet your conscience, that you had not piety enough to go andmake known to them the way of life? This is a solemn subject. Let ustry, dear brethren, to look at it as we ought. 

Allied to this excuse is the following: "I have never thought myselfqualified for the work of missions. It is a work which in my viewrequires rare endowments. Did I possess the requisite qualifications, Ishould delight to engage in so glorious a work. "

To this excuse I would say, There is room in the wide field of missionsfor every grade and variety of talent. Such is the universal testimonyof those who have gone forth. Neither could it be otherwise in sovarious and vast a work as that of converting all nations, many of whomneed to be instructed in the simplest arts of civilized life, and in thevery alphabet of knowledge. But the excuse you render is entirely atvariance with the facts in the case. If the work of missions be deemedworthy of the greatest talents, why is it that a large number do not goforth from among the more prominent and influential in the sacredoffice? The plea of disqualification is a popular one. There is in itmuch appearance of humility and self-depreciation. But facts testify, that many who plead their want of talent do not hesitate, if invited, totake upon them the care of a college, or of a large and opulent church. If the conduct of men is to be regarded as a just interpreter of theirsentiments, then the great body of the Christian ministry, instead ofregarding themselves unfit for the work of missions, consider themselvestoo well qualified to enter it. They really think, that those ofinferior qualifications will do for missions; while those of superiorminds and brilliant talents must be reserved for important stations athome. 

It is said again, "_All_ cannot go abroad. "

I reply, Do not use the word "all" till there shall be some need of it. There is no danger _yet_ that the home company will be comparatively toosmall. 

There is another excuse which is worthy of more notice. One says, "Myown country claims my first attention. It presents a field of vastextent, and demands a vast amount of labor. Its schools, colleges andseminaries, must be sustained. Its religious periodicals must be edited. The churches must be watched over, and brought up to a higher standardof piety. Revivals must be promoted. But passing by these claims forlabor, look at the wide-spreading desolations of the West, whereignorance, infidelity, and Romanism prevail, and threaten, at no veryfuture day, to be the overthrow of our government--the extinguishment ofour dearly-bought and precious inheritance. All our exertions must beput forth to save our country; for the progress of light and knowledgethroughout the world depends on its existence. The overthrow of ourgovernment would put back the dial of the moral world ten centuries. Ourown nation lost, and what would become of the heathen? when would themillenium arrive? Our present attention must be directed to thesalvation of our own country, and our missionary exertions must beconcentrated on the West. "

The excuse does not stop here; but a citizen from Great Britain wouldsay, "I too must speak in behalf of my country--a country whosepossessions encircle the globe. The existence and religious prosperityof a nation whose commerce is so great, and whose dominions embrace alarge portion of the heathen world, cannot but be intimately connectedwith the universal prevalence of light and peace. It is of the firstimportance, that the _heart_ of such a nation should beat with a healthypulse; that much effort should be made to promote a high standard ofvital godliness in the universities and churches at home. But more thanthis, look at the vast body of laboring men in England and Ireland, whoare living in ignorance and in sin. They call loudly for teachers andfor preachers of the Gospel, and ought to receive, for the present atleast, all we can educate and all we can support. "

In reply to this excuse I would first say, Let us look a moment at theconclusion to which we are reduced. "The United States cannot furnishmissionaries, for the present at least; far less can Great Britain; andstill less the Continent of Europe. " The inevitable conclusion is, thatthe present generation of heathen must be left to perish. Six hundredmillions of our race must be deliberately relinquished to endure theagonies of eternal death. But what is the plea that so readily leavesthe millions of ignorant heathen to hopelessness and despair? "We mustgo to the West. " "We must direct our efforts to the laboring class ofEngland and Ireland. " Then, I say, be consistent, and actually _do_ whatyou profess. As yet, how many of the learned, the eloquent andinfluential of the ministry, have become missionaries at the West? Somehave gone to the West, to be presidents of colleges there; but how manyhave gone to engage in the more appropriate duties of the _missionary_?And in Great Britain, how many have left their professorships in theuniversities, and their wealthy churches, to labor as _missionaries_among the ignorant class of society in England and Ireland? O! the West, and the ignorant class in England and Ireland, would lift up theirhearts to God in gratitude if you would go forth to the heathen: for thereflex influence of such a course would scatter among them the means ofgrace as thick as the stars of heaven, and as bright as the sun in hisglory. I could almost assert, from personal observation, that everymissionary to the heathen sends ten to the West. If men are pressed togo to China, they cannot stop short of the West. Besides, have youforgotten the nature of benevolence? If you wish to strengthen it, toincrease it and expand it, so as to be the means of saving the UnitedStates, and of saving Great Britain, then bring it into exercise. Letthe church impart liberally of what she has, both of men and money. Shewill have the more left, paradoxical as the assertion may at first seem. Let the principle of benevolence be aroused in the churches, and it isliterally inexhaustible in its resources, both of money and of men; forthe more it exhausts the more it still possesses. This is not meremissionary philosophy, but Bible doctrine; and so plainly inculcated, that he that doubts it is a novice in the Scriptures, and a babe in theschool of Christ. There is a backwardness, an apathy and deadness in theministry, and in the churches; and it is THEREFORE that infidelity andRomanism prevail at the West, and that the ignorant class in England andIreland remain in wretchedness. The great thing needed is that thespirit of benevolence, the spirit of Christ, or in other words truereligion, be aroused in the churches. And in no way can you soeffectually do it as by giving yourself to the missionary work. God'swisdom is very much at variance with the cold, calculating, short-sighted and sin-blinded wisdom of man. Let us follow heavenlywisdom, as laid down in the Bible: "GIVE, " "GO, " and thereby saveourselves, our country, and the world. _That nation that obeys God_shall prosper. Let us try the Bible philosophy of saving the UnitedStates and Great Britain, BY OBEYING GOD--by going forth and teachingall nations. 

CHAPTER VII. 

IMPORT OF THE GREAT COMMISSION. 

The Founder of the church was a missionary. The church is a _missionaryband_, professedly aiming to carry out the design of its Founder, in thewide field of the WORLD. The commission to the apostles is thecommission to Christ's ministers in every age. This commission, it is tobe feared, is losing much of its force from misinterpretation. 

That a construction somewhat incorrect is placed by some ministers onthe commission which they hold, seems to be evident; for how otherwiseshould an impression obtain, that there is something _peculiar_ aboutthe office of the missionary--that his commission is quite differentfrom that of other ministers of Christ. 

Let the commission of both the minister at home and missionary abroad beexhibited and read. The terms, word for word, are the same. It isunhappy, extremely so, that a _peculiarity_ is thrown about the word_missionary_, since the New Testament authorizes no such distinction. Both ministers at home and those abroad claim to be successors of theapostles or first missionaries, whose letter of instructions, short butexplicit, reads thus: "Go ye into all the world, and preach the Gospelto every creature. " This is the commission of every ambassador, and noone, at home or abroad, can consistently hold his office any longer thanhe continues to act in accordance with its import. 

The Saviour is all-wise, and knew precisely what commission to give. Hecarefully chose every word in which it is expressed. The apostles showedby their conduct how they understood it--that they knew what was meantby "all the world" and "every creature. " Now, I ask, how can such aconstruction be placed on these obvious phrases, as to make itconsistent for about eleven thousand eight hundred ministers out oftwelve thousand to stay in the United States, and about the sameproportion in Great Britain? The apostles showed by their conduct whatthey understood by the word "Go. " By what reasoning, I ask, has it beenmade to mean, in fifty-nine cases out of sixty, _send, contribute_, _and educate young men_? If an inhabitant of another planet should visitthis earth, and see ministers clustered together in a few favored spots, could you make him believe that they hold in their hands the commissionfirst delivered to the apostles?

Would it be thought dutiful, in military officers, to treat the ordersof their commander-in-chief as we do the command of our Master; or inmercantile agents, to interpret thus loosely the instructions of theiremployers? The perversion, however, has become so familiar to us, thatwe are insensible of it; and the fact may be numbered among otherwonders of a like kind, which the experience of a few past years hasexhibited. A few years since, good men were in the use of intoxicatingdrinks without dreaming it a sin; and so now we may be shaping ourcourse very wide from the command of our Saviour, and yet think not ofthe guilt we incur. 

The misconstruction has become so universal, and so firmlyestablished--the true and obvious interpretation buried so deep in therubbish of things gone by--that all books written on ministerial duty, which I have seen, take it for granted that the persons addressed, forthe most part at least, are to preach and labor among a people who havelong had the Gospel. And may I not inquire--and I would do it with duedeference and respect--Do not lectures on pastoral theology in theschools of the prophets take it too much for granted, that the hearersare to labor in Christian lands? Is not the business of going into allthe world, and preaching the Gospel to every creature, regarded, practically at least, as an _exception_, for which there need be noprovision in books or lectures? If Paul were to write or lecture onpastoral theology, would he not give more prominence to the duties thatmight devolve upon his students in foreign lands? Would he not, indeed, make the work of missions stand forth as _the_ work, and not as anexception or a peculiarity?

Few men, in these last days, can quiet their consciences, and yet livein entire neglect of the heathen. Almost all professed Christians feelthat they must have some interest in the great enterprise. To begin toact just as the last command of Christ requires, in its plain literalimport, as the apostles understood it, would be a hard and self-denyingservice. What then shall they do? Will they operate _by proxy_? This isthe charming suggestion, by which often conscience is lulled to sleepand the heathen are left to perish. 

It is true that many, and perhaps most, must aid in the work byproxy--by training up others, by sending them forth, by encouragingthem, and by furnishing the necessary means. But the error is, that all, with the exception of perhaps one minister out of sixty, and one laymanout of three thousand, are inclined so to act. It is wonderful with whatelectrical rapidity the soothing suggestion has spread abroad. It is soinsidious and speciously good, that it has found its way, like an angelof light, to the best hearts and holiest places. Indeed, it is a pointvery difficult to be determined; and many judge no doubt with perfectcorrectness, when they decide to act in this way. The danger consists inthe eager rush and universal resort. To be sensible that there is such arush, begin and enumerate. Directors and officers of varioussocieties--and they are not few--of theological seminaries too, and ofcolleges, think they are employed in furnishing the requisite men, therequisite means, and the requisite instrumentalities, and so arepreaching to the heathen by proxy. Among ministers, the talented andeloquent, the learned and the influential, think they must labor in theimportant field at home; keep the churches in a state to operate uponthe world, and so preach to the heathen by proxy. Ministers generally, about eleven thousand eight hundred out of twelve thousand, are zealousfor training up young men, and think in that way of preaching to theheathen by proxy. Pious men of wealth, and those who are incircumstances to acquire wealth, or imagine that they have a talent toacquire it, profess to be accumulating the necessary means, and to bethus preaching to the heathen by proxy. Sabbath-school teachers, fathersand mothers, are fond of the notion of raising up children to bemissionaries, and of thus preaching by proxy. Proxy is the universalresort. Now _some_ proxy effort, and much indeed, is proper andindispensable; but must it not strike every mind, that such a universaland indiscriminate resort to it is utterly unreasonable?

How often do we hear the exhortation, "Let mothers consecrate theirchildren to the missionary work in their earliest infancy. Let them betaught, as they grow up, that to labor among the heathen is the mostglorious work on earth. Let teachers in Sabbath-schools impart suchinstructions, and ministers in their pulpits. Let ministers and elderssearch out young men, urge them to engage in the work of missions, andlet the churches educate them for that end, and pray for them that theirzeal fail not. Let no pains be spared and no efforts be wanting, toraise up and send forth a large body of young men to labor for theheathen. "

Now in regard to such an effort, every reflecting mind can see that itmust be insufficient, if not hopeless. To succeed thus, as I havealready said, precept must become more powerful than example. Commit thework of converting the world to your children, and they will commit itto your grandchildren. Try instruction in the nursery, try instructionin the Sabbath-school, try instruction from the pulpit: it will fallpowerless as a ray of moonlight on a lake of ice, while contradicted bythe _example_ of mothers, of Sabbath-school teachers, and of ministers. Urge young men into the missionary field without going yourselves? Ageneral might as well urge his army over the Alps without leading them. Consecrate them to the work? Would it not be an unholy consecration--aconsecration at the hands of those who were not themselves consecrated?The command does not say, _send_, but "Go. " Let us then go, and urgeothers to _come_. We shall find this mode of persuasion the mosteffectual. 

Let us commit to proxy that work which is pleasant and easy, and betakeourselves in person to those kinds of labor that are more self-denying, and to those posts that are likely to be deserted. This is the onlyprinciple of action that will secure success in any enterprise withinthe range of human efforts. Suppose the opposite principle is actedupon--that every one seeks for himself the most easy and pleasant work, and the most delightful and honorable station, and leaves for others themost obscure, the most self-denying, and the most perilous. Discoversuch a spirit in any enterprise, secular or religious, and it requiresnot the gift of prophecy to predict a failure. Practical and businessmen understand full well the truth and force of this remark. The truemethod is this: if there is a work that is likely to be neglected onaccount of its obscurity or self-denial, let every one, first of all, see that _that_ service is attended to. And if there is a post likely tobe left deserted on account of its hardships or its perils, let everyone be sure, first of all, that _that_ post is occupied. Let there be anemulation among all to do the drudgery of the service, and to man theThermopylæ of danger. Then you shall read in the vigor and nerve of theaction the certainty of success. 

In this way Bonaparte conquered Europe. If a portion of his army waslikely to fall back, there the general pressed forward in person, inspiring courage and firmness. If all others shrunk from the deadlybreach, thither he rushed, at once, with the flower of his army. 

This principle of action is not more indispensable in the conquests ofwar, than in the great enterprise of the world's conversion. And howtruly glorious, how sublime by contrast, to exhibit this principle ofaction, not in destroying mankind, but in laboring for their salvation!Let all Christians be filled with this spirit, let every redeemed sinneradopt in practice this rule of action, _to do the most self-denying, themost difficult and perilous work in person, and to commit the easiest toproxy_, then there would be a sight of moral sublimity that earth hasnot seen--all the elements in action that are needed, under God, tousher in the millenial day. 

O, if to angels were committed the instrumentality of the world'sconversion, where would Gabriel speed his way if not to the post ofperil, and to the post of self-denying and toilsome drudgery? I mistakehis character much, if he would not betake himself at once to the mostarduous service. O, how he would delight to come down and labor with thelowest being on New Holland or New Guinea, and be the instrument ofraising him up to the throne of Jesus! But to angels is not committedthe stewardship of propagating that precious Gospel, which God hasordained for the world's renovation. The infinite treasure is placed inour hands, the immense responsibility is thrown upon us. O, let us proveourselves worthy of such a trust, and not become traitorous to thecause, by falling into the general spirit of operating by proxy. 

But, in truth, how far do we act on the principle named, that ofperforming in person the most arduous service, and of leaving the mostpleasant work for others? Look over the desolate and secluded parts ofthe United States; look over the heathen world, and make out an answer. Let facts speak. Is a residence in Arkansas preferred to a residence inNew-York, or a voyage to New Guinea before one to Europe?

Our blessed Saviour and his apostles did not feel inclined to shrinkfrom the more self-denying service, and to shift it upon others. If theyhad felt so, then we should have continued in a state of darkness, andhave known full well the import of present wretchedness and eternal woe. 

Let us suppose, for a moment, that the apostles had made the discoveryof obeying by proxy the Saviour's last command. But I hesitate to makesuch a supposition, lest the force of such an immense contrast shouldmake it to be regarded as a caricature upon the operations of thepresent age. In other words, our efforts to convert the world become soclumsy, slow and inefficient, from a lack of the right spirit and enoughof it, in ministers and in the churches, that to impute the same kindand degree of effort to the apostles and primitive Christians, mightexcite a smile, rather than a sigh; and be deemed an attempt toridicule what is at present done, rather than an earnest, serious, andsolemn expostulation. Such a result I should deplore. But if my readerswill believe me to be aiming simply, with weeping eyes and an achingheart, to illustrate with force my own defects and their short-comingsin duty, by detecting and tracing out a wrong principle of action, Iwill venture cautiously to make the supposition. 

The words of the last command have fallen from the lips of the ascendedSaviour, and the apostles assemble to deliberate how they shall carrythem into execution. In the first place, Peter delivers an address. Itis an able and thrilling discourse. He seems impatient to wing his wayto foreign lands. After the discourse, they form themselves into asociety. Arrangements being made, and the machinery being complete, theysend forth John to solicit funds. He finds the disciples willing tocontribute on an average, after much urging, about twenty-four centseach. A pittance of money is obtained, and then they search for a man. They thought Peter would be ready to go, from the speech he delivered, but he wishes to be excused: he has a family to support. They then fallupon various plans: some think of training up young men to go forth, and others exhort parents to infuse a missionary spirit into theirchildren. At length, however, it is found that one of the twelve beginsto feel that he has a call to go--but this would be at the rate of onethousand from the twelve thousand ministers in the United States. Thisone man is sent forth to "go into all the world, and to preach theGospel to every creature. " The rest of the apostles sustain the variousoffices of the society, and have charge of important posts in Jerusalem, and in the cities and villages round about. They meet yearly, todeliberate upon the missionary enterprise. Some feel much, and humblypray, and some say eloquent things about the glorious cause, and tellhow they have found a fulcrum, where to place the lever of Archimides toelevate the world. 

Now I ask most solemnly, and in a spirit of grief and humiliation, howsuch a course of conduct would have appeared in the apostles? Would ithave evinced a spirit of obedience? Believe me, in early times, areadiness to obey supplied a great deal of machinery. Bring back intothe ministers of the present day the spirit of the apostles, and intothe churches the spirit of the early disciples, and operations at oncewould be more simple and more efficient. A backwardness in duty--adisposition, if we do anything for the heathen, to do it by proxy, _this_ is it that makes the wheels so ponderous and encumbered. "Theletter killeth, but the Spirit giveth life. " Give us the spirit, andannihilate the notion of operating so much by proxy, and we shall soonsee a multitude of angels flying in the midst of heaven, having theeverlasting Gospel to preach to the nations. 

There is _no cheap or easy way of converting the world_. It is to befeared that some fall into the contrary notion, because they do not wishto believe that _all_ they possess is needed in the work of the Lord, and that there is absolute necessity that they themselves go to theheathen. It is to be feared, that it is for this reason that so many areready to imagine that the work is to be done by a few men, and a smallamount of means. It would seem they expect to form lines of these fewmen, and encircle the globe in various directions; to place them onprominent points, like light-houses, and leave each with his single lampto dispel the darkness of a wide circumference. They seem to imaginethat nations can be elevated from a degradation many ages deep, andthoroughly transformed, religiously, morally, mentally and socially, bythe influence of a few missionaries, scattered here and there on somehigh eminences of the earth: that a single missionary, under a witheringatmosphere, is to be preacher, physician, teacher, lawyer, mechanic, andeverything that is necessary in raising a whole community from theinconceivable degradation of heathenism, up to the elevation of anindustrious, intelligent, and Christian people. 

Neither are the expectations formed by many, of mission seminaries, lessvisionary. A school, with two or three teachers, limited accommodationsand small funds, with all its school-books to make, and the wholeliterature to form, is expected to accomplish all the work of theacademy, college, and theological seminary, and speedily to transformuntutored savages into able preachers of the Gospel. 

And it is expected, by not a few, of the wife of the missionary--thoughliving under a burning sun, in a house of poor accommodations, withunfaithful domestics, or none at all; that notwithstanding, she willnot only attend to the arduous duties of the household and educate herown children, but teach a school among the people, and superintend thefemale portion of the congregation--a task which a minister's wife in aChristian land, and under a bracing air, does not often attempt. 

Now, would it be really a benefit to the church thus to flatter herindolence and her avarice, and convert the heathen with a fraction ofwealth and a handful of men? Be assured, God loves the church too wellthus to pamper a luxurious and self-indulgent spirit: he will allow nocheap and easy way of accomplishing the work. The object is worth more:worthy not only of the combined wealth of Christendom, but worthy alsoof the energies, the toil, and the blood if necessary, of the greatestand holiest men. It will not be in consistence with God's usualprovidence that a victory so noble should be achieved, till thetreasures of the church shall be literally emptied in the contest, andthe precious blood of thousands and tens of thousands of her ablest andbest men poured out on the field. The work has already cost the bloodof God's only Son; and the prosecution and finishing of it shall bethrough toil, self-denial, entire devotement, and obedience even untodeath. 

_Some rules that may be of use in agitating the question of becomingmissionaries. _

1. Guard against an _excuse-making_ spirit. This is an age of excuses. There is no need of seeking for them; they are already at hand, and ofevery variety, size and shape. They are kept ready for every occasion. If one will not suit, another may be tried. Be admonished then, that adisposition to be excused is not much different from a disposition todisobey. 

2. Guard against _antinomianism_ on the subject of missions. There is agreat tendency in these days to _say and do not_. The thrill of themissionary theme, like an exhilarating gas, is pleasant to many; but thesober and humble business of engaging in the work is not so welcome. Adisposition to say much and do little is a feature of the most alarmingkind. It shows an obtuseness of conscience. 

3. Remember that Divine direction is better than human wisdom. We arevery much inclined to argue the question, "Where can I do the mostgood?" Be assured we can do the most good by _obeying_ the Saviour: bycarrying out the spirit of his last command. Let us keep _close_ to thatcommand: it is safer than to determine by our own dark and biasedreasoning, and by our very limited foresight, where we can be the mostuseful. 

4. The nearer you live to Jesus, the more hope will there be of yourcoming to a right decision. There is a process of conviction andconversion before a man becomes a missionary--a serious conflict. Nothing but nearness to the Saviour will prepare a man to pass throughsuch a conflict, and keep safely on the side of truth and duty. 

5. If, after examining thoroughly and prayerfully the question ofbecoming a missionary, the mind waver between conflicting reasons, itwill be safest to lean to the side of the greatest self-denial. 

6. In selecting the place of the greatest usefulness in the wide fieldof the world, the best rule is, to fly to the post most likely to bedeserted. 

7. A kindred principle is, to do in person the more difficult andunpleasant work, and to commit the more easy and delightful to proxy. 

8. Remember the time is short. A few days more, and we shall meet ourSaviour in the presence of a world of souls. 

9. Keep in mind the conduct of our blessed Saviour, and be imbued withhis spirit. Feel as he felt, and do as he did, when he beheld us inmisery and in sin. 

CHAPTER VIII. 

TRIALS TO BE MET. 

Common trials need not be named: we allude only to a few of those thatare most severe. Take then first, the trial of leaving friends. TheSaviour says, "He that loveth father or mother more than me is notworthy of me, and he that loveth son or daughter more than me is notworthy of me. " The plain meaning is, to be Christians, our love toChrist must be supreme. Now, if it is supreme, it will show itself to beso in our conduct. There is full room, even at the present day, for apractical test of this condition of discipleship. Not only is the_spirit_ of this passage required, but in many cases, a _literalcompliance_ with the identical things named in it. This saying of ourSaviour has been too much forgotten. Like some other important sayingsof our Lord, it has been virtually expunged. It has been regarded asapplying only to apostolic times--to times of persecution. This is awide mistake. If all nations are to be enlightened by the use of means, there must be a practical exhibition among Christians at the presenttime, and in all time to come, of a love to Christ superior to the lovewhich we owe to father, mother, son or daughter. And this love is notspoken of as a high attainment in piety, but as an indispensablecondition of discipleship. The missionary enterprise presents manyinstances of stern necessity to test and exhibit this principle. 

The occasion most familiar to the general reader, and the one bestappreciated by him, is the time when missionaries go forth to theheathen. They are compelled to break away from almost every tie. Thestrength of attachment to all that is dear on earth, is a feeling thatmay be experienced, and can be imagined too, in part, but can never bedescribed. There are a thousand ties, and tender ties too, that must besundered. The loved scenes of childhood and youth, and scenes of sacredpeace and pleasure that cluster about the sanctuary, the conference-roomand the praying circle, must all receive a parting thought. Friends--dear friends and connections, must receive a last adieu and alingering look. But O how keen the sensation when the last sigh, thelast tear, and the last embrace is to be exchanged with father andmother, brother and sister--when all the touching associations ofkindred and home are for once revived to be dismissed forever!

Imagine not that the sensibilities of missionaries are less exquisitethan those of other persons. The pangs they endure are indeed alleviatedby soothing considerations drawn from the Gospel; but they are, notwithstanding, deep--deeper than the looker-on may at first suppose. 

There may be some persons--I have heard of such--who misrepresent thefeelings and motives of missionaries in leaving their friends; whoimpute to them cold hearts and a bluntness of sensibility; who say thatthey are wanting in filial devotion, and can therefore leave agedparents to droop and die: that they have a small share of fraternalaffection, and that it is therefore they can break away from the embraceof brothers and sisters, and leave them in anguish and in tears. Allthese remarks are sometimes made, and perhaps oftener secretly indulged, than openly expressed. It is often that the missionary is not allowed totake his leave merely with a bleeding heart and a soul gushing withemotion, but is compelled to endure a keener anguish: that of knowingthat the course he is taking, agonizing as it is, is imputed by some toa want of sensibility; to a destitution of the finer, tenderer, and moredelicate feelings, that adorn society, and that make families lovely andhappy. Here then are trials: such, however, as he must cheerfully meetfor Christ's sake. 

But the separation from home, with its numerous and namelessendearments, and at the risk of misrepresentation, is but the firstlesson of obedience. That person whose love to Christ is so weak as tofail here on the threshold, would give but poor evidence of beingprepared for similar and severer trials in prospect. The _main_ occasionfor exemplifying the spirit of the Saviour's words to which we havealluded, is on heathen ground, when stern necessity calls upon parentsto make the best disposition in their power in regard to their ownchildren. This is an occasion not so well understood by the Christiancommunity as the one I have noticed. The difficulties in the way ofproperly training children on heathen ground are not clearly seen;neither are all the objections appreciated which attend the usualalternative, that of sending them to a Christian land. These are theoccasions of trial, compared with which all other sufferings of themissionary are scarcely worthy of being named. They are trials, however, that must be met, not evaded; for the Saviour says, "He that loveth sonor daughter more than me is not worthy of me. " They must be cheerfullymet, and counted "all joy, " or we cannot claim the spirit of the firstdisciples. 

There are those, I know, who would relieve this subject at once byproposing the celibacy of missionaries; but the argument of such personscan hardly be deemed worth considering, till they shall know a littlemore "what they say, and whereof they affirm. " Celibacy for ministersat home would be a much more proper and expedient arrangement, than formissionaries in most foreign fields. And one would think that theexperience of the church, from the days of the apostles till now, hadtaught us enough to silence at once any such proposition, and to placeit forever at rest. Were it in place for me, I could give reasons hereto the heart's content: but I deem it more prudent to forbear. 

The DIFFICULTIES in the way of training children on heathen ground, cannot all be named; and fewer still can be justly appreciated by thosewho have never made the attempt. What I shall say will applyparticularly to barbarous and degraded nations, such as the SandwichIslanders once were; for it is to such nations that the missionary's eyeshould be specially directed. 

I shall mention first, _the difficulty of keeping children from thepollutions and vices of the heathen_. Children have eyes, and among theheathen what do they see? I need only refer you to the knowledge youalready possess of the naked condition, vile habits, and gross vices ofa barbarous people. There is much in heathen society which cannot bedescribed, but which children must more or less witness. The state ofthings, in this respect, is very much improved at the Sandwich Islands;but I refer to that condition in which they once were--to that conditionin which all barbarous nations are, without the light of the Gospel. Imagine then to yourself this feature of heathen society, and thenrepeat the inquiry, What do children see?

Again, children have ears, and they cannot be so effectually closed asto be kept from learning in some measure the language of the heathen. And if they become acquainted with the language of the heathen, what dothey hear day after day? In many a pagan country they are liable to heardisputes, contentions, revilings, execration and blasphemy; but what ismore, they are liable to hear in familiar, unblushing and openconversation, words and phrases which are not so much as to be named. The heathen have no forbidden words in their language. Every term isliable to be brought into public and frequent use without the leastsense of impropriety. 

On account of this pernicious example and vile conversation, manymissionaries, where it is practicable, make walls about their houses, and endeavor by strict inclosures to prevent their children from havingintercourse with the natives. This can be done in some places, and tosome degree, while children are young; but when they are somewhat grownup, it is preposterous to think of keeping them within inclosures. Andas soon as they are out of their inclosures, there are a thousandpitfalls ready for their feet, on the right hand and on the left. Howmuch solicitude was felt by Abraham and Isaac for their children, onaccount of the heathen population which surrounded them. This perniciousinfluence, better imagined than described, and still better seen thanimagined, is one of the reasons which lead missionaries to undergo theagony of separation, and to send their children to a Christian land. This evil at the Sandwich Islands is much diminished, but not so much soas may at first glance be supposed from the progress in Christianitywhich has been made, and from the powerful revivals which have here beenexperienced. 

Again it must be remarked, that children trained up on heathen shoresare in danger of _contracting habits of indolence_. The heathen, as ageneral remark, exert themselves no oftener and no longer than theyfeel the pressure of present want. They are far from being industrious, and farther still from anything like enterprise. Those nations that arepartly civilized exhibit more or less industry, and are acquainted withsome of the arts; but barbarous nations are acquainted with none of theimprovements that elevate society, and exhibit a state of loungingindolence and torpid inactivity. If there be noise, it is not the rattleand whirl of business, or the hum of industry; but the noise of giddymirth, boisterous and unmeaning laughter, or fierce and angrycontention. If there be stillness, it is not the peace and quiet ofwell-ordered society, but the gloomy and deathlike stillness ofindolence, sensuality, and beastly degradation. Now, who does not knowthat children are likely to be much influenced by the aspect andcharacter of the society by which they are surrounded? Who does not knowthat they are likely to imbibe the spirit of the nation in which theylive, whether on the one hand it be that of industry and enterprise, oron the other, that of sensual ease and torpid indolence? Let a youth betrained up in a village of intelligence, active industry and stirringenterprise; let his ears be filled with the noise of business frommorning till night; let him travel in stages, in steamboats and onrailroads, and it will be next to impossible for him to be indolent andsluggish. But in heathen society, the whole atmosphere is entirelydifferent; it is a choke-damp to all activity, and it falls on thesenses with a benumbing and deadening influence. 

But more than this, missionaries have no business in which to employtheir children; and if it were possible to devise business in which toemploy them, there is no one to superintend their labor. Missionarieshave no time for the purpose, and no other persons, among most pagannations, can be found who are trusty and competent. This is a stubbornfact, and stands in the way as a very great obstacle. Neither, in mostcases, can the children of missionaries be kept industrious in theacquisition of knowledge. Their fathers and mothers cannot devote somuch of their time to their children, as to keep their mindsindustriously employed in the pursuit of knowledge; and as to schools, most missions are not thus favored. Missionaries then, if they keeptheir children on heathen ground, run the risk of seeing them grow upin habits of inactivity and indolence. This, if a risk, is a fearfulone; for missionaries ardently wish their children to be useful whenthey themselves shall be dead. But indolence and usefulness are theopposites of each other; whereas indolence and vice are closely allied. To prevent then this deadly evil, of having their children grow up inindolent habits, is one of the strong reasons why missionaries resort tothe heart-rending alternative of parting with their children, with butlittle probability of seeing them again this side the grave. 

Again, as the state of things now is, the children of missionaries, ifkept on heathen ground, can possess but _very limited advantages formental improvement_. Their mothers cannot be depended upon to instructthem much in literature and the sciences. Under the influence of awithering atmosphere, often sick, with no help in many countries intheir domestic affairs but untrusty domestics, and often with none atall, and obliged to attend to many calls from the people, or run therisk of giving offence, how can they be expected to find much time andstrength for disciplining the minds of their children, and storing themwith useful knowledge? They may succeed in giving them an acquaintancewith the branches of common education, but to carry them into the higherbranches is, as a general remark, entirely out of the question. Such atask is by no means expected of a minister's wife at home, much less canit be expected of the wife of a missionary. 

Neither can their fathers be depended upon to give a thorough education. Ministers at home would find it a great encroachment upon their time tospend several hours each day in instructing their own children; but theyhave _vastly_ more leisure to do so than the foreign missionary. Toinstruct a class of three or four requires the same apparatus, the samepreparation in the teacher, and the same number of hours each day, aswould be required for a class of thirty or forty. But should amissionary devote such an amount of time and means to his own family, itmust be to the neglect of other labor. The most economical, and the mostefficient course by far, evidently is, to collect together a sufficientnumber of missionaries' children to form a school, and devote acompetent number of teachers entirely to that work. 

But even where such schools can be enjoyed, they must be attended withmany risks and privations, and be only preparatory in their nature. Those scholars, who may need a thorough education, must be still underthe necessity of visiting a Christian land. It is too of great, andperhaps indispensable importance, that youth who are trained for activelife should see the industry, enterprise, and intelligence of aChristian land, and so far, at least, partake of its character andimbibe its spirit. 

Missionaries, then, must either suffer their children to grow up with avery limited education, or submit to the alternative sooner or later ofsending them to a Christian land. But missionaries see the want oflaborers in the great field of the world, and ardently desire that theirchildren may be qualified to take part in the work. They choosetherefore the present anguish of separation, bitter as it may be, thatthere may exist a reasonable prospect that their children, at somefuture day, may be eminently useful in the vineyard of the Lord. 

One other difficulty I must name, and that is, that missionaries'children, if kept on heathen ground, will have _no prospect of suitableemployment when old enough to settle in life_. They will have no trades. To be merchants they will not have means. They will not be acquaintedwith agriculture, and in many countries will not be able to obtain landto cultivate. Some, who are fit for the work, may become preachers andteachers, but will not command the influence that they would if theywere educated in a Christian land. Thus the prospect of suitableemployment is very dark, and is a fact in the case of much weight. 

These reasons and others that might be named, possess in the minds ofmissionaries immense force--force enough, in many instances, to inducethem to tear from their embrace the dear objects of their love, and tosend them over a wide ocean to the care of friends, and often to thecare of strangers. They do not lead all parents to this result; for onthe other hand, there are strong, very strong objections to such acourse. The trial in either case is great; but it is one that must bemet, not evaded. It is wise to count the cost, but it is treason to befaint-hearted; for the trial, after all, cannot weigh much in thebalance against the eternal interests of the dying heathen. HOW MUCHWORSE IS THE CONDITION OF MILLIONS UPON MILLIONS OF HEATHEN CHILDREN!

The first OBJECTION in the minds of missionaries against sending theirchildren home, is, that _such a measure seems unnatural_. That it is aviolation of nature, all parents not only admit, but most deeply _feel_. God has implanted feelings in the breast of natural parents, whichpeculiarly fit them to take care of their own children. No other personscan precisely take their place, and feel the same interest, the sameunwearied concern--the same unprovoked temper and unchangeable lovethrough good report and through evil report. In a word, no otherpersons, however good and worthy, can be _natural parents_. Guardianscan be found, who will feel a warm interest in those children who arebright, interesting, well-behaved and pious. But to feel properly forchildren that are dull, uninteresting and wayward, requires a _parent'sheart_. 

That this is the state of the case, is too true to be denied. Forparents, then, to violate this provision of nature, is causing a swordto pierce through their own bosoms, and the bosoms of their children: todo it without sufficient reasons, is to act at variance with the God whomade them. In the feelings implanted in the breasts of parents towardstheir children, God has established a general rule: has made known hiswill, his law, and indelibly inscribed it on the parent's heart. Missionaries must be able to plead an _exception_ to this general law, or they will be found to be opposing the will of their Maker. That thevery strong reasons they can urge really justify an exception, is plainto the minds of many, but not to the minds of all. 

Another objection arises from the command binding upon parents to trainup their children in the nurture and admonition of the Lord. It is clearto the minds of some missionaries, that the spirit of this and similarcommands is complied with when they make provision, according to thebest of their judgment, for the religious education of their children. By others it is thought, that these explicit commands of God cannot beobeyed by any arrangement which commits the work to proxy; that there isrisk in committing the work to others; that fully to obey God, parents, if not removed by death, must _in person_ pray with their children andinstruct them in the truths of the Gospel; and that they must do this, not only through the period of childhood, but also through the season ofyouth, or till their children are old enough to think and act forthemselves. It is admitted by all, that it is _desirable_ that parentsshould do this interesting and responsible work in person. No one elsecan do it with the feeling and unction natural to parents. All not onlyadmit this to be true, but _feel_ it, too, to the very centre of theirsouls. But some think that it is not only very desirable, but altogetherindispensable--that any other course is an unwarrantable substitution ofhuman wisdom for the explicit direction of the all-wise God. The readermust judge whether this position is tenable or not. 

There is another objection: If missionaries' children are sent home, then one very important _influence of a missionary's family upon theheathen_ is in a great measure lost. Among the heathen, the familyconstitution is in ruins. The state of society is almost a perfectchaos. It is of immense importance, therefore, not only to inculcate theprinciples of domestic peace, but actually to bring before their eyesliving examples of well-ordered and happy families. They need to see, not only young children well governed, but also the mutual interchangesof love, affection and duty, between young people and their agedparents. But this they cannot see if children are sent home. Amissionary's family, who sends his older children home, and keeps withhim only those that are quite young, is not like a tree adorned with itsnatural and well-proportioned branches, but presents the aspect of atree closely trimmed, and with only a few twigs left at the very top. And when all his children are sent away, his family presents the aspectof a trunk without branch, shoot, twig or foliage, standing alone in anopen field. This is unnatural, blighting to much of the comfort andcheerfulness of the parental abode, and is not the example which it isdesirable to hold up before the eyes of the heathen. One importantreason, then, why a missionary should have a family, is lost in sendinghis children home. 

I mention as another objection, the dangerous influence to whichchildren are more or less exposed on a _long voyage at sea_. From someof the missionary fields, the voyage must be five, six, or seven months. I speak not of what are called the dangers of the deep, or the hardshipsof a sea life for six or seven months. These are of little account. Thedanger of which I speak is, the pernicious influence to which for thatlength of time they are exposed. This is an objection which, though notof sufficient weight in itself to determine one's course, may yet comein as an item in making up the account. 

On the supposition that children are sent, they go of course withouttheir parents. In some cases the protector to whom they are to beintrusted may not be altogether such as could be desired. Even in case aparent accompanies the children, he will find it a great task to keepthem from many pernicious influences during a long voyage. In very manyships they will hear more or less profane, low, vulgar and infamouslanguage, both in conversation and in song. They will see exhibitions ofanger, impatience, fretfulness, boisterous laughter and giddy mirth. They will see the holy Sabbath made a day of business, or at best a dayof lounging and idleness. They will be likely on the one hand toreceive such caresses as to make them vain and self-important; or, onthe other hand, to be so treated as to chafe their tempers and injuretheir dispositions. In short, for six or seven months, they must bethrown into a strange family; into a family confined to the narrowlimits of a ship's cabin and deck; into a family over which the parentof the children has no control; into a family, too, composed of thevariety of character and disposition of those who sail on the ocean. Thus circumstanced, children inevitably suffer much, even under thevigilant eye of a parent, and still more would they suffer under any eyeless careful and attentive. This moral danger to which children areexposed at sea, though not an objection of the strongest kind, is yet anitem worthy of being noticed. Missionaries think of it when sending awaytheir children, and dread it far more than tempests and tornadoes. 

Another objection is, that _no adequate provision is made for thesupport and education of missionaries' children_, if sent to a Christianland. The provision that is made by the American Board of Commissionersis $60 a year for a boy till he is eighteen years of age, and $50 ayear for a girl during the same period. Now, every one sees that this isa sum scarcely sufficient to furnish them with food and clothing, without provision for sickness or means of education. It may be said, that they must be thrown much upon the spontaneous charities ofChristians and of friends. But such a dependence must be uncertain, especially as few Christians appreciate the reasons and feelings ofmissionaries in sending home their children. Who of my readers inChristian lands would be willing to throw his own child on such aprecarious subsistence?

But the strongest objection, in my opinion is this: _If no other coursecan be adopted than that of sending the children home, it is to befeared that the number of missionaries will never be so increased as toafford a rational prospect of the world's conversion. _ While the plan ofsending children home is cherished, it will seem so incompatible with alarge number of laborers, that it will tend to perpetuate thedestructive notion, that the nations are to be saved by the labors ofmerely a few hundred men. But if means are to be employed in any measurecommensurate with the end in view, a few men cannot put forth theinstrumentality needed to elevate all nations. To commit the work to afew is in truth to relinquish it. If, then, the measure of sendingchildren home should tend in the least to favor this destructive notion, it must, if possible, be avoided. This tendency is disastrous; and is, of course, an objection of immense force. 

It is clear that there are, on the one hand, very strong reasons forsending children home, and on the other hand, very strong objections tosuch a course. Missionaries, then, are reduced to a very trying dilemma. Whichever course they choose, it is equally distressing. Whichever waythey turn, they find enough to rend their hearts with anguish. There aretwo cups, mixed indeed with different ingredients, but equally bitter, one of which they must drink. Their only comfort is to look upward, pourtheir sorrows into the ear of God, and cast their cares on him whocareth for them. This is a trial, the sting of which cannot beappreciated except by those who have felt it. It is by far the greatesttrial of the missionary, and probably greater than all his other trialscombined. The pain of leaving one's kindred and country is nothingcompared with it. 

But if the cup be of such a mixture, can there be found those whosehearts are so insensible as to throw in other ingredients to make thedraught more bitter? If missionaries keep their children, and ask forthe requisite means of education, shall they be called extravagant? Ifthey send them home, shall they be regarded as possessing but a smallshare of natural affection?

Here, then, are trials; but however great, they are to be met, notevaded--met by the churches, met by missionaries; and however severe andagonizing such trials, they are nothing in the balance against the dyingcondition of the heathen. The situation of our children, trying as itis, is unspeakably better than that of three hundred millions of heathenchildren and youth. The Saviour commands--the world is dying--and hethat loveth son or daughter more than Christ is not worthy of him. 

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The inquiry is worth notice, Whether the situation of missionariescannot be so altered as to change very materially the state of thequestion, in regard to their children? Would not such a change beeffected by the going forth of laymen in great numbers, and of all theuseful professions, arts and employments, so as to form little circleshere and there over the earth?

A great part of the heathen world is open for such classes of men. Appeals for such men have been sent from Africa, Asia Minor, Siam, theSandwich Islands, and in short from almost every mission. They would ofcourse labor under greater or less disadvantages; but thesedisadvantages should only have the effect to call forth the more energy, patience and perseverance. 

But it will be asked, How would the going forth of such classes of menbetter the condition of missionaries' children?

1. They would afford society, form a public sentiment, and thus serve ina measure to keep children from the influence of a heathen population. It is already found on heathen ground, that where there are severalfamilies of missionaries, the children form a society among themselves;but where there is but one family, the children are more inclined toseek society among the degraded objects about them. 

2. Again, if men of various useful employments should be located withthe missionary, there would be held up before the children examples ofChristian industry and enterprise; whereas, in their present isolatedcondition, the children suffer from an atmosphere of indolence andstagnation. 

3. The going forth of such men to introduce the different arts andoccupations, would afford suitable employment for the children and youthof missionaries, and furnish them to some extent with permanentsituations in mature life. 

4. If there were such little circles of laymen as we suppose, they wouldhave at whatever sacrifice, as the Pilgrims of New England did, institutions of learning among themselves, where children and youthmight receive a suitable education. 

Unless some arrangement of this kind can be made, the trials ofmissionaries must remain unrelieved and unmitigated. And even with suchan arrangement, the trial would be only in part removed. Even then thechildren of foreign laborers would by no means receive all theadvantages of a Christian land, neither would they be shielded from allthe evils of a heathen community. But it is worthy of thought, whetherby such an arrangement they would not be so far shielded, and possessadvantages to such an amount, as to change the preponderance ofargument. 

Then, in addition to this or some similar arrangement, should notChristians _be more liberal in affording means and facilities foreducation, and expect of missionaries to devote to their children moreof their time_?

I have now brought before your minds the greatest of all missionarytrials; and yet I urge many of you, ministers and laymen, and urge youconsiderately and solemnly too, to enter the work. I have not hesitatedto state freely the whole difficulty, for I am in no wise unwilling thatyou should count the cost. And I would say with Gideon, "Whosoever isfearful and afraid, let him return and depart early. " God desires nofaint-hearted men in his service. He desires men that shrink from noself-denial for his sake. For after their trials are over--and they willbe but short[*]--he wishes to crown them with glory, and place them athis own right hand as partners of his throne. He will place nounbelieving, faint-hearted men there. He will place none there who arenot "worthy of him. " And remember that he said, "He that loveth son ordaughter more than me, is not worthy of me. "

[Footnote *: The author, soon after writing this appeal, was called toenter into the joy of his Lord. ]

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In looking at the embarrassment of missionaries in regard to theirchildren, a thought something like this is apt to arise: missionariesare by profession a class of self-denying persons, and this trial isonly in consistency with the life they have chosen. Now, where in theBible do you find, that a spirit of self-denial and of consecration isenjoined peculiarly upon missionaries more than upon others? Where doyou find it intimated, that a missionary spirit is a thing superadded toChristian character? An entire consecration of our children to Christ isnot a test of missionary spirit, but a test of discipleship. Not themissionary, but "_He_, that loveth son or daughter more than me, is notworthy of me. "

The spirit of this injunction requires _all_ parents to train up theirchildren in that way in which they may be of the greatest service toChrist; and not only to be willing--that would be but a small measure ofChristian feeling--but earnestly and constantly to pray, that they maybe employed in that part of his vineyard, and in that kind of work, where they can be instrumental of the most good, even though it be onsome distant shore, teaching the alphabet to the ignorant and degraded. 

But is this the spirit which prevails in the churches? I have seen itstated that, of twenty or more young men in a theological institution, who were at the same time agitating the question of their duty to becomemissionaries, _all but two were discouraged by their parents, and thesetwo were the sons of widows_. Many other facts of a similar kind mightbe added, if it were best to name them. Many parents give their childrento the Lord when young, and talk of locating them on the shores ofJapan, or New Guinea; but the very manner of educating them--insoftness, delicacy and helplessness--shows at once the inefficacy ofsuch a profession. Many parents are quite ready to consecrate theirchildren before they become pious. "O, if the Saviour would only convertmy child, I would readily yield him to go to any part of the world, andto perform any service for which he might be fitted. " The child becomesa Christian, and proposes to go to the heathen. The parents cling, dissuade, and throw every consideration in the way to keep him at home. 

At the judgment day, if I mistake not, we shall see a great deal of ourconduct in a different light from what we do now. 

The spirit of the Gospel is a spirit of self-denial for the sake ofChrist. The Saviour is worthy of our highest love, and no earthlyattachment can be allowed to come in competition with the supremeaffection which we owe to him. This love to Christ must be manifested byobeying his commandments. To yield strict obedience to Christ in thisworld, disordered and confused by sin, it is frequently necessary tosunder some of the tenderest ties on earth. Keen as is the sensation, itmust be endured. A child must not cling unduly to a parent, nor a parentto a child, but each cling with more ardent feelings and firmer grasp toJesus Christ and his cause. This world is not our rest. Neither is it aplace to give much indulgence to many of the fond affections of thesoul. There is no time for it. We live in a world of sin--a confused, disordered and chaotic world--in a revolted territory, among a crowd ofsinners dying an eternal death. The main point then is, to save our ownsouls and the souls of as many as possible of our fellow men, before thegrave shall close upon us. The indulgence of many of our tendererfeelings of love and fondness must be postponed to a more peacefulabode. While in a world of dying souls, self-denial and laborious effortare most in place. Parental and filial affection should be deep andardent indeed, but under the control of judgment. Love to Christ and tosouls must predominate and govern our conduct.