but it resembles the far-beaming lighthouse flame, which warns We are assembled to exhibit some Let us reflect on the indications of a zeal essentially defective, and on those of one permanently influential. I. The indications of a zeal essentially defective. It will be proper here to notice, 1. The motives which usually prevail. They are such as are accordant with the reign of selfishness. Of course, it is not intended to enter into a minute and extended investigation of the various motives which may be brought into play, in connexion with the exhibitions of religious zeal. A few may suffice which are known to have an influence on the minds of men with regard to missionary operations. For instance, natural compassion for the temporal miseries of our species. Far be it from us to speak in terms of disparagement of such a feeling, it is excellent, so far as it goes, and worthy of being cherished; as on its influence, in a great measure, depends the preservation of the general frame-work of society. This produces a painful sensation whenever a case of extreme human misery is fairly and fully proposed to us. We imagine ourselves in the state of the sufferer, and can find no ease or satisfaction till we have in some degree attended to the dictates of humanity. This is much the case with regard to our knowledge of the heathen world. Some earlier voyagers and travellers have given accounts of many of the heathen, calculated to impress the public with a belief that they were ever blithe and happy in their innocent superstitions. But we have been undeceived by more recent, more extensive, more impartial investigations. Their miseries are laid open to our observation. We see that the multiplied forms and rites of superstition, serve only to debase the mind; while the cruelties inseparable from these, tend to steel the heart against every impression of tenderness. The nations are involved in deep and general wretchedness, arising from the systems of superstition by which they are enchained. The feeling of humanity pleads for them; and whoever believes the well-attested accounts which have been given of late years, by missionaries and other persons, most competent to form a judgment respecting the pagan world, and believes in the efficiency of Christian missions to promote good order and comfort in society, must give his assistance to promote missionary operations, or stand condemned before the bar of his own conscience, as guilty of cruel neglect. It need scarcely to be remarked, that, however excellent this feeling of compassion may be, it may exist, and in a strong degree, apart from any concern for the glory of God, or the welfare of men's souls. A desire to propagate our own opinions and practices in matters of religion, has often produced considerable effect on the minds of men. It is some homage rendered to our superior information and judgment if others abandon their course, and adopt ours. Thus, in every age, men have been delighted with the spread of their own system. The worshippers of particular deities would recommend the objects they venerate in preference to any others. The followers of Mohammed attach great importance to the spread of their faith; and have, at various times, made considerable efforts for its more extensive propagation. In the same manner, the man who has adopted the Christian creed, whether from the profession of parents or friends, or a deliberate conviction of the sufficiency of its evidences, would very naturally wish, on the ground of self-respect, that what he acknowledges as truth should be professed throughout the world; and, on this account, he will appear heartily to join in supporting a Missionary Society. As he loves himself, he must desire that his views may be extensively adopted. From the same principle many will support a particular institution, merely because it is associated with, or supported by, the class of Christians with which they may happen to be connected. The vanity to be esteemed benevolent, may also prove a powerful motive to exertion. It will awaken a considerable emulation if some mode of philanthropy be proposed, that is popular in our neighbourhood, or in the circle of friendship in which we happen to move, and the appearances will be those of a most ardent zeal; congregations vie with congregations, and individuals with individuals, to further the good cause; and yet, who can say, how far all the stir may be occasioned by a desire on the part of each to secure his own portion of the public esteem? In such cases one thing is certain; publicity will be necessary to fan the flame of zeal to any considerable intensity. The public prayer will appear to glow with ardent desires for God's glory and the good of souls; but in the closet there is nothing like this; no wrestling, no ardour, no deep concern. The donation presented before the public eye, will be splendid; that, given under the shade of privacy, when there is scarcely an opportunity for the left hand to know what the right hand doeth, will be a pittance indeed. We would not condemn every degree of emulation; there is a degree that is commended: "For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many," 2 Cor. ix. 2. But when, as in the cases supposed, it becomes the main-spring of action, it requires no reasoning to prove that the goodly show of benevolence is only a new modification of selfishness. 2. The degree of excitement produced by an appeal to such motives may be as strong as any of which nature is capable. Such as we have referred to, evidently animated the Arabs in the infancy of the Moslem faith, and filled them with a vigour and a daring that scorned all opposition and difficulty, and that resulted in wonderful success. And were not these the motives to which appeal was made, when by the preachings of Peter the Hermit, and of the Pope, the indignation of Europe was roused; and when her potent states vied with each other in pouring forth their armed multitudes to meet the Saracens in the Holy Land-when the victorious soldiers waded through the blood of their foes to sing praises to Christ at his altar, as if in defiance of the precept which he had enjoined on his followers,"Bless them that hate you, and pray for them that despitefully use you?" Or, if we turn to a milder and far more laudable exhibition of zeal;—what animated the Fathers of Paraguay, in their persevering, arduous, and in some respects useful labours in establishing an extensive government for their order in South America? We imagine they were the very motives we have attempted to describe. And we deem it possible that British eloquence, such as you have listened to in the former part of this day, might in our country, if simultaneously employed, fan these motives into a flame of general and violent intensity on behalf of Christian Missions. But would it last? No; like a meteor on a summer's night, it would just blaze, and disappear. For, 3. There are certain limitations, by which such motives will be necessarily restrained. The coincidence of the gratification of selflove with the claims of philanthropy will ever determine the extent of activity. And this coincidence we cannot expect to be of long continuance. Some novel and therefore more popular cause will divert the attention. Our very familiarity with the records of the world's wretchedness will induce a callousness of feeling, so that the tale of woe will not excite the wonted degree of commiseration. The love of the world will return to its accustomed channels, and perhaps, with a force of reaction proportioned to the temporary zeal by which its course was interrupted. Hence, we think, the evanescence of much of the feeling excited on public occasions. Do not our efforts resemble the up-hill movement of some ponderous vehicle with a breathless team? And it is well, if, during the necessary pauses, it does not recede to the point from which we started at the moment of excitement, or even beyond it. O! let us labour then to have our souls influenced by motives of a far higher and more lasting description. It may not be improper here to remark, 4. The improbability of enjoying the Divine blessing while actuated by such motives. That God may bless, notwithstanding their influence, we are not inclined to doubt, but certainly we are not warranted to expect a blessing, unless taught to act on higher principles. Let us therefore seriously examine ourselves with regard to our real motives. Let us not flatter ourselves that because we are active in promoting the interests of a religious society, and we have given largely, and pleaded earnestly, therefore we have a zeal for the Lord, and are partakers of true religion. It is very possible that an activity more diligent, and a support more munificent than any the greater part of us can boast, may emanate from the principles to which we have referred, in the utter absence of all religion-but the activity and the munificence are of very limited duration. Let us then reflect, on II. The indications of a zeal permanently influential; of which it may be predicted at the outset of its career, that it will prove coextensive with the energies of life. 1. Such zeal must arise, we apprehend, from the effectual application of the gospel to the heart. Without this, we cannot conceive how a man can really desire the increase of true religion, as he can have no just idea of its nature. He may desire the extension of civilization, of the profession of Christianity, and of the general habits of conduct adopted by serious people in this country, and the comforts which result from them. But beyond this, of what and therefore can have constitutes religion, he is ignorant, * no desire on the subject. All that is essential to religion he * 1 Cor. ii. 14. disregards in reference to his own person, how then can he be really zealous for the enjoyment of it on the part of others? To be more explicit, we shall briefly state what views and feelings distinguish the person to whom the gospel has been effectually applied. Conviction of the soul's value and state must be one. If a person have not been brought to feel that the soul is of infinitely greater value than all that can be enjoyed beneath the sun, he cannot believe our Saviour's estimate,* and of consequence, is no Christian at all. A man taught of God will esteem the salvation of his soul as of ineffably greater moment than all the interests of time and sense. He will seek this in the first place; for the word of God teaches that this invaluable jewel is already forfeited by reason of rebellion against God; that he is not merely in danger of perdition, but condemned already by the holy, just and good law of the Creator. Associated with these convictions are scriptural views of the excellence of God as a God of absolute purity, who cannot look upon sin but with abhorrence and yet of unutterable In his boundless compassion and mercy towards guilty sinners. wisdom and immutable love, he has determined upon a method by which sin is separated from the sinner; by which sin is condemned and the sinner saved. This is by the substitution of the eternal Son, for his people, to bear their sins on the accursed tree, and to obtain eternal redemption for them. Here the excellence of God is peculiarly seen, in a delightful combination of his moral attributes; seen beaming with a radiance so mild, that the sinner may approach, and behold it and live: "For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ," 2 Cor. iv. 6. When a soul is brought to see this excellence, and hears the voice of mercy inviting him as a helldeserving creature to partake of the riches of divine compassion, it leads to a cordial dependence on Christ for salvation. Here the sinner finds peace and joy. He has fled to a refuge where he will ever find absolute security. A consciousness of his infinite obligations to the Redeemer kindles a flame of love in his heart, which many waters will not be able to quench: "We love him bcause he first loved us," 1 John iv. 19. A consciousness of the sufficiency of the Spirit's power in his own case, convinces him that nothing more is requisite for the conversion of any sinner under heaven than the application of the same energy. And thus it will be readily perceived that by his experience of the power of godliness, he is prepared for a suitable expression of zeal for the Lord. * Matt. xvi. 26. |