in the occasion or scene which would render it unfit or a forbidding exercise, it is proper for them to converse as Christians upon the subjects of religion; to learn each others' views of the great truths of the gospel, and to aid each other in the attainment of religious knowledge. Neither do I know any evil which would probably result from their assembling on other days than the sabbath, if their conversation and exercises could be conducted decently and in order. But I have been trained up in the persuasion, and observation of the effect of meetings which encroach upon the season designed for rest, has confirmed me in the belief, that those Christian parents are in a more direct course to spiritual edification, and to train up their children in the way in which they should go, who habitually repair with their household to the temple on the weekly sabbath, and who improve occasional seasons for religious instruction, than those who leave the younger members of their families to their own direction, and are absent from them at unreasonable hours, and at times not divinely appointed.

Would you therefore do what will most conduce to the revival of religion, come on each returning sabbath to the temple of God. Bring with you your children. Omit no good opportunity to dispense to them Christian instruction. Commend them and yourselves to God, in humble and devout prayer. Fail not to offer, in union with all who have the fear of God, or who hope for his blessing, the supplication of the holy prophet: O Lord! revive thy work in the midst of the years; in the midst of the years make known."

What are we to infer from our discourse, but that, in the revival of religion, each of us have a great, an awfully responsible duty assigned us. Whether we be high or low, rich or poor, parent or child, minister or private Christian, it remaineth that we be up and doing. Come ye to this great work of the Lord. May the result be, that the indifferent and careless shall be awakened; the thoughtless brought to consideration; the profligate reclaimed; the profane amended; the violators of holy time excited to a remembrance of the Lord's day; the impious made thoughtful of God. May this be a generation to seek and to serve the Lord.

LIBERAL PREACHER.

VOL. I.]

SEPTEMBER, 1827.

[No. 3.

SERMON IV.

BY REV. J. G. PALFREY, BOSTON, MASS.

ON MISSIONS TO THE HEATHEN.

I. COR. X. 15. I speak as to wise men; judge ye what I say. It is the province of a Christian minister to speak with confidence and urgency, whenever he is able to ground what he utters on express declarations of the word of God. But when his object is, to apply the general rules of our religion to exigencies occurring in the course of providence, a different tone often becomes him better. He has then no advantage over his hearers for the forming of a right judgment, and he must not dogmatize. On the other hand, he is not justified by this circumstance in withholding from them his opinion on important questions, which from time to time connect themselves with religious duty, because they are entitled to the benefit, such as it may be, of comparing his meditations on such subjects, with their own.

It is to a subject belonging to this latter class, that I now solicit your candid attention. Some remarkable events, which have taken place in a distant country, have brought forward into general notice the question concerning the obligation of Christians, to make efforts for the diffusion of their faith. Owing, in no small degree, to the ill success which has hitherto, for the most part, attended such attempts, to some obnoxious means which have been used in prosecuting them,--and to other causes, hardly to be specified, without casting reproach on another class of Christians,-they labour under the disapprobation of some excellent and judicious minds. I am far from saying that the reasons which influence such minds, are without weight. I am far from thinking so. Still further, nay, as far as possible, would I be from imagining, that to see this subject in a different light,

from that in which it presents itself to me, shows any want of genuine Christian zeal. I know bright examples to the contrary. But regarding the subject in one view, the reasons which are given for regarding it in the other, have, of course, failed to satisfy me. Such of these as occur to my recollection, I propose now to consider; in doing which I desire to speak my opinion freely as to fair minded, and at the same time, modestly, as to wise men. Ponder ye and

judge what I shall say.

I. We hear it objected, that propositions for a Christian mission to the Heathen, come ill from those by whom they now are made, because we profess our belief that sincerity is the one thing needful, and that in every nation, Pagan as much as evangelized, he that feareth God, and worketh righteousness, is accepted of him.

1. This objection, you perceive, relates not to the practicability, but to the importance of the enterprize. Its language is, it is needless to convert the heathen, because their salvation does not depend on their reception of the Christian doctrine. Now it seems to me, that it is not needless to convert them, even putting the future life wholly out of view. Unless Christians mistake the character of their religion, it tends greatly to the present happiness of every individual who embraces and lives by it. It enkindles good affections, such as no other discipline has been found able to form to the same degree. It furnishes the most complete defence yet discovered against the disquiets of the mind, against grief and anxiety; and opens in it a perennial spring of hope and joy. Under its influence has arisen the happiest form of social life yet known. False religion,-I affirm it without exception, and taking the lowest ground,-has been universally a system deficient in satisfaction for the individual mind, and fruitful in evils to the social state. To go into details on this point, would be to compose volumes. The most favorable examples that can be quoted to the contrary, are delusive. The Hindoo, so scrupulously merciful that he will not taste animal food, will burn his mother, and throw his child to reptiles. Prove to me that unnatural cruelty and sensual grossness do not of their nature occasion an immense amount of suffering, or point me to the idolatrous system, which does

not lead to them, and I give up the argument. Meanwhile I confidently ask of any Christian, whether, regarding this life only, it is not a happiness to possess our religion; and if a happiness to possess, must it not be a kindness to impart it?

2. Again, apart from its effects on condition, either here or hereafter, is not the posession of a pure and heavenly temper, a spirit affectionate towards God and man, self-possessed, patient and humble, itself a possession of great worth? Distinct from the consequences of an ill-regulated heart and life, which are apt to be too exclusively regarded, is not the salvation from moral evil itself, from low and false tastes, perverted affections, and evil practices, however much owing these may have been to an ignorance which was not voluntary, is not this a salvation abundantly worthy of our endeavours to obtain for ourselves, and therefore to obtain for others? And do we believe, do we imagine, that this is to be obtained in any other way, so effectually, as in the use of those aids which the Gospel of Christ affords? Are we not persuaded, that there is no other discipline so efficacious towards giving to the moral powers of man their full development? Do we conceive that the sincerest person under the influences of heathen principles and practice, has equal advantages for the attainment of a pure and generous virtue, with a believer in the Gospel? Does it seem to us credible that he should ever come to present an equally beautiful example of that likeness to higher beings, to which man is capable of attaining? Do we not think we perceive in our religion a capacity to raise the character of the race, as well as of the individual; to unfold this germ of heaven-implanted intellect and feeling in the general human mind, and ripen it to an expansion, strength, and grace, heretofore unknown to our experience? And if it seems to us thus suited to advance the progress of individual and universal man, is not this a weighty reason, for desiring to put it in operation over the widest possible extent ?

3. But, as to this doctrine in its strictest application that it is not important to the heathen to alter their form of faith, because sincerity is sufficient to justify them in the sight of God. I presume not to call in question this latter proposition. I ask but for an explanation of the sincerity which is spoken

of. I shall be told that what is meant is, a real purpose and desire to do one's duty, according to the light which one possesses. Nothing less than this can be maintained to be a preparation for everlasting happiness. I go on to say then, that to produce this very sincerity is one of the great uses of Christianity. I am far from maintaining that it may not exist, and does not exist in many instances, where the advantages of our religion are not enjoyed. I have great happiness in believing that numbers who have cherished it will come at the day of account from the east, and from the west, from the north, and from the south, to be gathered into the fold of the redeemed. But, I ask whether there is not a peculiar force exerted in the revelation through Jesus Christ, to root in the heart this very sentiment, which is relied on as the great qualification for everlasting happiness? Do we think a person as likely to become thus sincere, without the Gospel in his hands, as with it? Do we think that as many instances are in fact to be found of this sincere devotion to the service of God and man, in heathen as in Christian countries? If these questions are answered in the negative, no more is wanted to the argument.

4. Again, Christianity while it distinctly teaches that this sincerity determines the future lot of him who cherishes it, distinctly teaches also that there are to be degrees of future happiness. And, as it seems to me, the theory of religion and the analogy of this life, alike unavoidably lead us to the inference, that intended as we are to be as happy as we are capable of being, and the exercise of the graces enforced by Christianity being the great source of enjoyment to a moral being, then, in exact proportion to the maturity to which those graces have been brought in any mind, must be the sources and amount of its heavenly felicity. If it be so, and I see not how this view can be impeached, though it extends to ground where one hesitates to tread, then it follows, that even to those sincere heathen, whose sincerity alone would recommend them to the divine favour, our religion would be an incalculable blessing; since it would give them aid towards purifying their hearts, and rightly ordering their lives, which with their good dispositions they would highly value, and faithfully improve; and would guide and