SERMON.

JOHN i. 46.

And Nathaniel said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.

THE principle of association, however useful in the main, has a blinding and misleading effect in many instances. Give it a wide enough field of induction to work upon, and it will carry you to a right conclusion upon any one case or question that comes before you. But the evil is, that it often carries you forward with as much confidence upon a limited, as upon an enlarged field of experience, and the man of narrow views will, upon a few paltry individual recollections, be as obstinate in the assertion of his own maxim, and as boldly come forward with his own sweeping generality, as if the whole range of nature and observation had been submitted to him.

To aggravate the mischief, the opinion thus formed upon the specialities of his own limited experience, obtains a holding and a tenacity in his mind, which dispose him to resist all the future facts and instances that come before him. Thus it is that the opinion becomes a prejudice; and that no statement, however true or however impressive, will be able to dislodge it. You may accumulate facts upon facts, but the opinion he has already formed, has acquired a certain right of pre-occupancy over him. It is the law of the mind which, like the similar law of society, often carries it over the original principles of justice; and it is this which gives so strong a positive influence to error, and makes its overflow so very slow and laborious an operation.

I know not the origin of the prejudice respecting the town of Nazareth; or what it was that gave rise to an aphorism of such sweeping universality, as that no good thing could come out of

it. Perhaps in two, three, or more instances, individuals may have come out of it who threw a discredit over the place of their nativity by the profligacy of their actions. Hence an association between the very name of the town, and the villany of its inhabitants. The association forms into an opinion. The opinion is embodied into a proverb, and is transmitted in the shape of a hereditary prejudice to future generations. It is likely enough, that many instances could have been appealed to, of people from the town of Nazareth, who gave evidence in their characters and lives against the prejudice in question. But it is not enough that evidence be offered by the one party. It must be attended to by the other. The disposition to resist it must he got over. The love of truth and justice must prevail over that indolence which likes to repose, without disturbance, in its present convictions; and over that malignity which, fear, makes a dark and hostile impression of others, too congenial to many hearts. Certain it is, that when the strongest possible demonstration was offered in the person of him who was the finest example of the good and fair, it was found that the inveteracy of the prejudice could withstand it; and it is to be feared that with the question, "Can any good come out of Nazareth?" There were many in that day who shut their eyes and their affections against him.

Thus it was that the very name of a town, fastened an association of prejudice upon all its inhabitants. But this is only one example out of the many. A sect may be thrown into discredit by a very few of its individual specimens, and the same association be fastened upon all its members. A society may be thrown into discredit by the failure of one or two of its undertakings, and this will be enough to entail suspicion and ridicule upon all its future operations. A system may be thrown into discredit by the fanaticism, and folly of some of its advocates, and it may be long before it emerges from the contempt of a precipitate and unthinking public, ever ready to follow the impulse of her former recollections: it may be long before it iş reclaimed from obscurity by the eloquence of future defenders; and there may be the struggle and the perseverance of many years before the existing association, with all its train of obloquies, and disgusts, and prejudices, shall be overthrown.

A lover of truth is thus placed on the right field for the exercise of his principles. It is the field of his faith and of his patience, and in which he is called to a manly encounter with the enemies of his cause. He may have much to bear, and little but the mere force of principle to uphold him.

But what a noble exhibition of mind, when this force is enough for it; when though unsupported by the sympathy of other minds, it can rest on the truth and righteousness of its own principle; when it can select its object from among the thousand entangle. ments of error, and keep by it amidst all the clamours of hostility and contempt; when all the terrors of disgrace cannot alarm it; when all the levities of ridicule cannot shame it; when all the scowl of opposition cannot overwhelm it.

There are some very fine examples of such a contest, and of such a triumph, in the history of Philosophy. In the progress of speculation, the doctrine of the occult qualities fell into disrepute, and every thing that could be associated with such a doctrine was disgraced and borne down by the authority of the reigning school. When Sir Isaac Newton's Theory of Gravi. tation was announced to the world, if it had not the persecution of violence, it had at least the persecution of contempt to struggle with. It had the sound of an occult principle, and it was charged with all the bigotry and mysticism of the schoolThis kept it out for a time from the chairs and universities of Europe, and for years a kind of obscure and ignoble sectarianism was annexed to that name, which has been carried down on such a tide of glory to distant ages. Let us think of this, when Philosophers bring their names and their authority to bear upon us, when they pour contempt on the truth which we love, and on the system which we defend; and as they fas. ten their epithets upon us, let us take comfort in thinking that we are under the very ordeal through which Philosophy herself had to pass, before she achieved the most splendid of her victories.

men.

Sure I am, that the Philosophers of that age could not have a more impetuous contempt for the occult principle, which they conceived to lie in the doctrine of gravitation, that many of our present philosophers have for the equally occult principle which

they conceive to lie in the all-subduing efficacy of the Christian Faith over every mind which embraces it Each of these two doctrines is mighty in its pretensions. The one, asserts a principle to be now in operation, and which, reigning over the material world, gives harmony to all its movements. The other, asserts a principle which it wants to put into operation, to apply to all minds, to carry round the globe, and to visit with its influence all the accessible dominions or the moral world. Mighty anticipation! It promises to rectify all disorder, to extirpate all vice, to dry up the source of all those sins, and sufferings, and sorrows, which have spread such dismal and unseemly ravages over the face of society, to turn every soul from satan unto God; or in other words, to annihilate that disturbing force which has jarred the harmony of the moral world, and make all its parts tend obediently to the Deity as its centre and its origin.

But how can this principle be put into operation? How shall it be brought into contact with a soul at the distance of a thousand miles from the place in which we are now standing? I know no other conceivable way than sending a messenger in possession of the principle himself, and able to convey it into the mind of another by his powers of communication. The precept of "Go and preach the Gospel unto every creature," would obtain a very partial obedience indeed, if there was no actual moving of the preacher from one place or neighbourhood to another. Were he to stand still he might preach to some creatures; he might get a smaller or a larger number to assemble around him, and it is to be hoped from the stationary pulpits of a Christian country the preaching of the word has been made to bear with efficacy on the souls of multitudes. But in reference to the vast majority of the world, that may still be said which was said by an Apostle in the infant state of our religion, how shall they hear without a preacher, and how shall they preach except they be sent? It is the single circumstance of being sent, which forms the peculiarity so much contended for by one part of the British public, and so much resisted by the other. The Preacher who is so sent is, in good Latin termed a Missionary; and such is the magical power which lies in the

very sound of this hateful and obnoxious term, that it is no sooner uttered than a thousand associations of dislike and prejudice start into existence. And yet you would think it very strange : The term itself is perfectly correct, in point of etymology. Many of those who are so clamorous in their hostility against it, feel no contempt for the mere act of preaching, sit with all decency and apparent seriousness under it, and have a becoming respect for the character of a preacher. Convert the Preacher into a Missionary, and all you have done is merely to graft upon the man's preaching the circumstance of locomotion. How comes it that the talent, and the eloquence, and the principle, which appeared so respectable in your eyes, so long as theystood still, lose all their respectability so soon as they begin to move? It is certainly conceivable, that the personal qualities which bear with salutary influence upon the human beings of one place, may pass unimpaired and have the same salutary influence upon the human beings of another. But this is a missionary process, and though unable to bring forward any substantial exception against the thing, they cannot get the better of the disgust excited by the term. They cannot release their understanding from the influence of its old associations, and these Philosophers are repelled from truth, and frightened out of the way which leads to it, by the bugbear of a name. The precept is, "Go and preach the gospel to every creature under heaven." The people I allude to have no particu. lar quarrel with the preach; but they have a mortal antipathy to the go-and should even their own admired preacher offer to go himself, or help to send others, he becomes a missionary, or the advocate of a mission; and the question of my text is set up in resistance to the whole scheme, "Can any good thing come out of it."

I never felt myself in more favourable circumstances for giving an answer to the question, than I do at this moment, surrounded as I am by the members of a Society, which has been labouring for upwards of a century in the field of missionary exertion. It need no longer be taken up or treated as a speculative question. The question of the text may, in reference to the subject now before us, be met immediately by the