account for it on other grounds may be made, and, undoubtedly, the pure gold will have much of dross intermixed with it; but when the selfishness of the human character is considered, it will be difficult to find any cause but religion adequate to produce this free, spontaneous, and perennial outpouring of charity; and then, again, this charity is divine, and becomes the formal instrument which God modifies, fashions, directs, and blesses, in the accomplishment of his counsels and will.

But the accumulation of strength and means for this holy enterprise, indicates the same truth; namely, the existence of a common principle, on a large scale, and of the divine Spirit operating through its instrumentality. This is a remarkable circumstance in our case. Wherever we behold a forest growing from tender saplings, (which might be trodden down by the foot of man,) into stately, spreading, and luxuriant trees, we are sure the spirit of vitality is there at work. We may exercise equal feelings of assurance in the case under consideration. A cause which, in its real bearings on the character of the church and the destinies of the world, was properly studied and understood by few amongst us a short time ago, and which has drawn to itself, in a few years, the profoundest wisdom, the highest talents, the most glowing eloquence and sanctified feeling, must be considered as possessing high claims. A work which engaged the prayers and affections of only a small remnant of the people, which in less than one generation attracted the consideration, conciliated the esteem, enlisted the supplications, and bound to itself the consciences, of tens of thousands of enlightened Christians; cannot but possess the vitality of truth and religion. And, besides, a channel of evangelical usefulness, which has swelled its charity from two or three thousand pounds a year, to one hundred thousand, in little more than a quarter of a century, must have elicited the deepest sympathies of the people of God; and especially so, when it is recollected, that the means of the contributors of this sum are generally limited. All this, we say again, looks like the Spirit of God moving on the discordant elements of man's opinions, tastes, affections, and even contracted selfishness, to bring into concord and harmony a great power for the accomplishment of his work.

But, more: the preparation and call of men duly qualified for the actual discharge of the office of Evangelists in the Missionary field, seem to indicate the powerful and specific operation of the Holy Spirit for this purpose. This sphere of ministerial labour is more difficult and hazardous, and demands higher qualifications, than any other; and yet suitable men have been given to the church. The principle of adaptation has been remarkable in the history of this work. Ministerial agents have appeared, as if formed for particular places and specific duties. This remark is applicable to the lower as well as to the higher

departments of Missionary work. Without experience, it is impossible to conceive the nature of the labour required from the Missionary to savage nations. If theoretic divines and philosophers united to select men for such an employment, they would certainly commit great blunders. By a concurrence of remarkable circumstances, the young Evangelists who have occupied these rough and difficult spheres of labour, have usually been perfectly fitted for the task. After surmounting the first perplexing labours of providing habitations for themselves, chapels and school-houses for the natives, and of teaching the elementary arts of life; many of these devoted men have acquired the native languages, have attained a perfect acquaintance with the manners, habits, and peculiar features of the character of the people, and have become, consequently, prepared to exercise a wise and pastoral supervision. Their discriminating wisdom, their several gifts, their patient fortitude, their laborious zeal, their endurance of suffering, unitedly, present a picture of religious elevation which bears the marks of a divine designation. What but the power of divine grace can qualify men for such duties? and what but the same grace can preserve them in a position in which every religious principle and feeling must be stretched to the utmost tension by the discouragements and temptations of their lot?

But the highest proof of the fact which our argument assumes, namely, that we have, as a church, been called, in our degree, to receive the commission of our Lord, and are acting upon it, must be sought in our successes.

It may, indeed, be objected, that success is no proof of the truth of such a claim. We think it is, supposing the work in question to be really Christian. To the argument, that "Popery and Mahomedanism were triumphant," and that "therefore if mere success be proof of the divinity of a religious work wrought, the advocates of these systems ought to have the benefit of it: we answer, No: This only proves that evil agencies may be successful as well as good ones. But then to do evil of any kind requires no miracle,-no divine interposition. This in any shape, and on any scale, may be achieved, because in accordance with the fallen state of man. On the other hand, the conversion of men from sin to holiness is both above, and in opposition to, the powers and feelings of nature, and requires the influence of the Spirit, and the blessing and power of Almighty God. It may be argued, that He enables many private Christians to communicate saving knowledge to those with whom they hold intercourse, but that this irregular and casual usefulness is no proof of a commission from Christ. It is, however, evidence that God is with them, to bless the exertions of his servants in the duty of private admonition; and if the same blessing is seen to attend the labours of a community, it shows the same

thing; namely, that He is with the church, to enable it to fulfil its function.

On the question of this success itself, we may here remark, that it includes every fruit of piety which is taken as proof of real Christianity; and, in most of the cases, the contrast is so decided, that the evidence is the more striking. We have now in these distant stations nearly one hundred thousand persons in church-fellowship. These have been brought into the fold of Christ from amongst the most destitute, degraded, and savage races of mankind. But where is the proof of their being genuine Christians? It is varied, it is complete.

With respect to the visible change, that is obvious to all. We see them submitting to baptism, attending public worship, celebrating the Lord's supper, and holding communion with each other, like Christian men in other parts of the world. We behold them renouncing polygamy, concubinage, infanticide, and all the revolting abominations of a promiscuous intercourse; and then adopting the habits and virtues of domestic life, as taught by Christianity; whilst all its sweets and cares are sanctified by the word of God and prayer. We witness a process of education going on, where wild and ignorant barbarity reigned before; and in these seminaries of incipient light and wisdom, young and old are learning the lessons of holy Scripture and of general truth. We are cheered to see the rules of Christian morality, and the observation of Christian institutions, regarded; such as the sacredness of the Sabbath, the obligations of justice, truth, temperance, charity, purity; and every where, with the abandonment of idolatry and its associated evils, the incipient growth of all the beauties and excellences of civilization.

But all this, it may be said, is external. Yes; but it is such fruit as shows that there is an internal power of the Spirit of God and true religion at work. These people are never admitted, or desire to be admitted, into the visible church by baptism without " repentance toward God, and faith toward our Lord Jesus Christ.” (Acts xx. 21.) The usual signs of this grace invariably appear. Sorrow, contrition, brokenness of heart, an abandonment of sin ;-the use of the means of grace, and fervent prayer, are the marks of repentance they show, accompanied often by the most heart-touching declarations of selfloathing, as well as of gratitude to God. Have we any better testimony than this of genuine penitence any where and in any church? Their faith in Christ is associated with the assurance of pardon, peace with God, a new creation, the spiritual life, and divine love. Can more scriptural evidence be given of the grace of God by any other people? But this love to God is evinced by keeping his commandments, doing his will, and living in habits of the strictest morality. This,

in the circumstances, is decisive of the question; and better proof cannot be furnished. All this is attended by the usual developement of spiritual gifts, which qualify great numbers to be useful instructers, in various ways, of their own countrymen.

Then we ask, How can the distinctions and honours of Christianity be withheld from those who sustain its character and obey all its requisitions? How shall the title of "churches of Christ " be denied to these first-fruits of many Gentile regions, if they live in communion, partake of the Lord's supper, edify each other, glorify God by "psalms and hymns and spiritual songs," (Col. iii. 16,) delight in the word preached, and manifest holiness of deportment?

These societies are now found existing on an extended scale. They are the distant fruits of the evangelical labours of the church at home, and show that God has blessed its exertions. The best evidence of the hearty adoption of a great principle, and of its permanent influence, in either a Christian body or in civil society, is its practical and constant developement. We say, that the church of Christ must be evangelizing, to be true to his commission and call; that this is an essential characteristic; and we have been attempting to prove that our branch of the church embraces this obligation, and acts on this principle. This is our evidencethese are our facts.

III. THE EXHORTATION OF THE APOSTLE IS APPLICABLE AT THIS POINT: "LET US WALK BY THE SAME RULE, LET US MIND THE SAME THING."

The past history of our movements may suggest many useful lessons, in reference to the present and the future. This must be attempted in the least possible space.

1. Our case shows that our ancestors never despised little things, and yet aimed at great ones. "Let us walk by this rule."

Had the small beginnings of the work of God been despised, or neglected, the great would never have existed. The men constituting the nucleus of the largest societies were, in the commencement of our system, generally of the poorest class, few in number, and nearly destitute of all worldly acquirements. The preaching and other services were usually held in private houses, when the weather would not admit of out-door operations. The temporal contributions of some of the most wealthy and prosperous places, within the memory of living witnesses, were of the most insignificant description. The commencement of the greatest achievements, such as in Cornwall, America, the West Indies, and many other places, was limited to the feeblest form of life. Now, had the "day of small and feeble things been despised" or disregarded, the "lamp" would have been extinguished, and the "bruised reed would have been broken." But no

individual believer was ever thought lightly of, but encouraged, strengthened, and countenanced; no society, however low in circumstances or numbers, or distant and isolated, was neglected; no opportunity of usefulness, though in the most rude, mean, and scattered portions of the population, was ever lost sight of from inattention; and, above all, no indication of the divine blessing in the awakening of the souls of men, was ever allowed to subside without diligent nurture and pastoral care.

But, although attention was given to little things, great ones were ever before the minds of our venerable fathers. They judged of the cause in which they had embarked, not by appearances, possessions, power, and instruments, but by the Scriptures. They knew that it was of God. They read its destiny in the predictions and promises of the Gospel, the provisions of grace in Christ, the power of the Holy Spirit, and in its essential divinity. Their faith, feelings, and exertions took this mould. They did not cease to cherish the highest aspirations, and fix their attention on the greatest successes, because they attended to the lesser means then in their power.

In cases of individual capacity, perseverance, and industry, nothing is more pleasing than to behold the great and majestic mind working its way upward from poverty, inadequate means of improvement, the neglect of the obtuse, and the jealousies of the discerning,-into an open field, an expanded area, an elevated position, and, finally, into the confidence which influence and rank confer. In this case, the individual himself may see his way from below even to the summit, whilst the several steps taken to reach it are regarded by the bystanders as, in themselves, but the mean and cramped movements of a common person. In somewhat the same way we may believe that many minds in our body, by the light of religion itself, saw the distant point of elevation before them which has been since attained, though with singular industry and self-denial they continued to work on the level of existing things, seizing every opportunity and improving every incident to advance the work of God.

"Let us walk by this rule, let us mind this thing." We never ought to lose sight of the highest and most expanded conceptions of the truth; the greatest and most elevated faith, respecting the capacity of our own system of religion to benefit mankind; the possibility of our cause rising to infinitely greater glory, efficiency, and usefulness in the world; and of the absolute certainty of Christianity becoming universal. These are thoughts which ought to be constantly cherished, and our prayers, charities, and labours prosecuted on this scale. But, on the other hand, let us not neglect the lesser objects of attention and duty. Young, poor, and obscure disciples may, as in former times, grow into great, influential, and able supporters of the church. Unimportant places may, by attention, care, and per