greater number? And is my relationship to men, and not God's to be consulted? Is not His interest in the friends of others, as great as in my friends? There must be something wrong here. My obligations to men from their intrinsic worth are the same. My obligations to them from the relationship of God to them, and his interest in them are the same; and yet, as we are told, my obligations to them, founded on mere earthly alliance, are so different as to annul all the rest. Such is the difference that I may allow multitudes to live and die in ignorance, because there is no adventitious tie of connexion between us, while I employ all my life in endeavouring to save a few, who have rejected the proffers of salvation from childhood. Can this be possible? Does not reason revolt at such a discrepancy? To plead that I am bound to take care of my own first, does not justify my neglect of others afterwards. To affirm that the providence of God in placing us in our present situation, has indicated our duty in reference to the sphere of our labour, is to array the providence of God, in opposition to itself-giving it one voice in one place, and a counteracting one in another. The Macedonian cry bids us "come over and help them," while the voice from home forbids us to obey that cry.

As long as the whole world is to be converted

as long as we have such a command from the Saviour, and such a practical interpretation of that command from his inspired apostles as long as the arguments in favor of the widest distribution of the gospel are founded on the very object at which the gospel aims, the best interests of "every creature," so long must it be binding upon all Christians to devote a much greater proportion of their time to the destitute parts of the earth, than to those places where the privileges of the gospel are enjoyed, however much they may be attached to such places.

CHAPTER XXVI.

IV. The next principle which was received by a very large majority as a scriptural rule of conduct, was "that all Christians are under obligations to co-operate to the extent of their ability in giving the gospel to the nations." Among other passages of Scripture which were quoted as inculcating the duty of all Christians to engage in works of benevolence, 1 Peter, iv. chapter, 10th and 11th verses, was particularly mentioned. "As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God; if any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth, that God in all things may be glorified through Jesus Christ."

It is this obligation, said a physician who had renounced a lucrative practice, and consecrated his professional talents to the work of missions, it is this obligation which compelled me to abandon home, and friends, and worldly emoluments, and prospective ease, and unite myself with the small

band who have embarked in this holy calling. Others of my profession had made the sacrifice, and the more I examined the duty, the less could I avail myself of that species of logic, which always makes an exception in the individual who employs it. I confess I had never thought of the salvation of the heathen as a matter of personal duty, before it was presented in this light by a missionary friend. I had taken the vow of eternal consecration to the Saviour. I had sworn, in the presence of God, and angels, and men, that his love should control my heart, and his glory be the end of my life; but never had I seen the incongruity of making the acquisition of worldly treasure the grand object of my plans and pursuits. The idea of going where I could do the most good, instead of where I could amass the most wealth, was at first a startling proposition. It was more novel, however, than preposterous; for I very soon saw that the chief end I had proposed in my practice, had no importance compared with the one for which I was now invited to employ my talents.

My friends united in dissuading me from what they designated such evident infatuation. They described in glowing language their need of my professional services the favour which I had secured among them—the costliness of my education, and the folly of throwing it away upon the

ignorant heathen. They dwelt upon the good I might accomplish by administering to the souls as well as the bodies of my patients. They reminded me of the providence which had given me so advantageous a situation; and closed with the admission, that a sphere so inferior to my laudable aspirations might claim the services of less favoured men than myself. At first I felt disposed to attach all importance to these objections; but the more deeply and prayerfully I pondered the subject, the less weighty did all such considerations appear. Indeed, I soon discovered that these were the suggestions of a worldly spirit—a spirit which neither regarded the glory of the Saviour, nor desired the happiness of those for whom he died; and I could not but weep, while I reprimanded that false interest in my welfare, which considered me as an ephemera, and my Redeemer's promised dominion as a dream.

What good I might accomplish by remaining, appeared now as merely incidental

was my sole object, if I went.

to do good

The more I informed myself on the history of missions, the more fully was I convinced of the prodigious influence attached to my profession, and the necessity of having well educated physicians connected with every station. It appeared to me, that I should enjoy advantages for enlight