Double motives.

Bad principles cultivated by religious acts.

tives act upon him. In fact, if a destroying angel were commissioned to pass over our land, and apply the torch to every church which pride, or interest, or love of honor had erected, and leave those only which are the monuments of sincere and honest love to the Savior, we fear that the smoke of a great many conflagrations would ascend.

In the same manner, a minister will be active and ardent in his efforts to awaken religious interest among his people; or, an author may write a book, ostensibly to give religious instruction. Now they both may be led forward in their work by a desire to do good; but it must not be forgotten that the very same success which accomplishes good for the cause, brings honor to the laborer; and many an enterprising and zealous workman will find, if he looks honestly at his heart, that the worldly feeling has far more than its fair share in the work.

It is the same with all the open and active means of endeavoring to promote the Savior's cause. There is so much mingling of motives in them, that it is difficult to tell, in many cases, whether the natural or the renewed feelings are most cultivated by such efforts. If these things are done in the right spirit, they cultivate that spirit; and on the other hand, the feelings which prompt them are strengthened, if they are wrong. Bad passions as well as good, thrive under the influence of indulgence, and consequently the very same act, such as contributing money for any religious or charitable purpose, may be the means of awakening and cherishing in the heart of the Christian who makes it, love to God, and a warm desire for the salvation of men. It may wean him from the world, and link him to his Savior by a bond closer than before. On the other hand, it may give the reins to selfishness and passion, and banish spiritual peace and joy, and bring back the soul very far in its sad return to the dominion of sin

Influence of the he...t greater than that of the conduct.

It is therefore unsafe to depend, as too many do, on mere Christian action, for their growth in grace. It is sometimes unquestionably wise, to turn the thoughts of some dejected desponding Christian away from himself, in the hope that he may find cheerfulness and enjoyment in doing work for his Master. It is, in many cases, the very best advice which can be given. Still those instances, though many in the aggregate, are individually rare. In all ordinary cases, the great danger is the other way, of going out of ourselves, and seeking to win God's favor by the bustle of what we call Christian action, while the passions of the heart remain unsubdued, and its recesses of hidden guilt, unexplored. It is a great deal easier, with hearts such as ours, to give money, or to erect a church, or to exhort in a religious assembly, or to write good advice for others, than to come and humble our own selves, and crucify the flesh with its affections and lusts.

The advantage of making more direct and special efforts to induce Christians to cultivate the right spirit of piety, than to induce them to go forward in Christian action, is manifest, from the consideration, that warm piety in the heart will almost spontaneously go forth into Christian action, whether you urge it on, or not: but the most uninterrupted and energetic Christian action will not nécessarily produce the right state of heart. It may only foster and strengthen the bad principles of action from which it springs. Besides, the light of a pure and honest Christian character must of itself do good among men. It exerts an influence which they cannot but feel, and it is an influence, far more powerful than any other. Suppose we could station in any community in our country, a little band of perfect Christians, and leave them there, merely as specimens of the practi cal effects of Christianity. Connect them by the ordinary pursuits of business, with the mass of society, but

The latter common.

cut them off, if you please, from all opportunity to make direct efforts to inculcate the principles of religion upon others. What an effect their simple presence would produce! Pure, holy, harmless and undefiled, weaned entirely from this world, and living entirely for another. Hearts warm with love to God, and ardent affection for one another, and untiring benevolence towards all around them; selfishness gone, pride, censoriousness, resentment, all gone; and instead of the base passions of human nature, the whole soul filled with the noble and generous and exalted sentiments which Christianity tends to inspire. What an influence would be exerted by such a church, even if they were deprived of all those means of influence on which we ordinarily depend; and how different would it be in its nature, from that which is now too often exerted, in the towns and villages of our land, by those who have in charge the cause of the Savior there. The minister, cold and heartless, close and selfish in his dealings during the week;— and then preaching, on the Sabbath, in the performance of a dull routine of duty, or to gratify the vanity of rhetorical or theological display;- the father worldly and selfish,devoted, with his whole soul, to the work of making a fortune, and now and then adding his name to a subscription, to keep up his credit as a benevolent man, or perhaps to get rid of unpleasant importunity;- and a mother, scolding and fretting among her children and domestics all the morning, and then decking her face in assumed and heartless smiles, or in an expression cf affected solemnity, to go to a religious or charitable meeting in the afternoon. My description may seem unnecessarily severe: I hope it is so. At all events, one thing is certain, that Christians cannot hope that God will bless them, and prosper his cause in their hands, unless their hearts are right, and their efforts in his service are made from honest desires to promote

u. Personal influence.

Its value as a means of doing good.

their Savior's cause. less the spirit of religion, which is the spirit of peace, love and joy, reign habitually and incessantly at home, as well as abroad, — in retirement as well as in public: and if it really exists, it will show itself as certainly in the tone and manner with which we speak to our children, or bear the little trials of every day life, as in the most public acts performed in the face of the world.

And this will not be the case, un

If then, you wish, Christian, to do any thing effectual for the Savior, look within: labor first and most constantly with your own heart, so that the light of pure religion may beam in beauty and gentleness there. The world around, will see and feel its moral power. Many will be led by it, to the fountain which has purified you; they will follow your example, they will imbibe your spirit; and thus, while coming nearer and nearer to the Savior yourself, you will in the most effectual manner extend his kingdom.

1.- PERSONAL INFLUENCE.

Aim at acquiring as strong a personal influence as possible over others. We put this next to the work of securing your own progress in holiness, because we really believe it stands next. The man whose own heart is right towards God, and who has a strong influence over others, must inevitably do a great deal towards promoting the Savior's cause. He may in many cases mistake; he may work to disadvantage; but he has the essentials, and to a great extent he must succeed. But let us explain what we mean by personal influence.

Here are two Christians equally devoted to their Master's cause. One, however, feels that next to his responsibility for his own personal character, his highest trust is his direct influence over others. This influence he will steadily endeavor both to preserve and to increase. In all his intercourse with others, he endeavors to ac

The contrast.

Repulsive piety.

Its bad influence.

quire their good will. To find his way to their hearts, his benevolence is active, practical, operating at all times, and diffusing enjoyment all around him. He has regard for the rights aud for the feelings of others, as well as for his own. He sympathizes with the difficulties and trials of those who are connected with him; and thus, independently of the light which his character sheds around him, he is the object of strong personal regard.

The other is a very different man. He cultivates the spirit of piety, and bewails his sins before God. He is ready to make even great sacrifice to do good, whenever the opportunity presents: but in all the thousand little connexions which bind him to society, he seems morose and stern. The ordinary kindnesses and courtesies of life, he never exhibits. He reserves his charity for masses of men, and his benevolence for great occasions. In all the ordinary dealings, in which he becomes connected from day to day with his fellows, he is harsh and unconciliating; firm in the defence of all his rights, and inflexible in resisting every injury. He means to do what is right; but on the line which his eye marks out as the line of rectitude, he stands firm and perpendicular. He ought to stand thus on the line of rectitude in respect to moral principle, but not on that of justice, in regard to his own interests. He never sympathizes with those who are dependant upon him. They find that he does not think of their temptations, or feel for the trials they have to bear. If they are sick, he relieves their wants perhaps, with cold propriety, but gives no evidence of compassion, or of real good will.

Now with the same degree of piety, if it is possible for the piety to be the same in two such cases, and with the same degree of wealth, and with the same influence of standing, how different will be the amount of service which these two individuals can render to their Master. The one is connected, by the closest ties, to many human