doubt who has ever inquired into its nature and design, or who has ever read the history of its progress. It is suited to man as a rebellious subject of the Divine government; and it has been embraced by men of every rank, of every clime, and of every description of character. Hence, if you could bring together, in one place, some natives of Europe, Africa, Asia, and America, or from any of the islands or cities which belong to either of these great divisions of the earth; and could, by some miraculous influence, impart to them the power of speaking the same language, you would find them all, if they had embraced the pure faith of Christ, giving utterance to the same sentiments-expressing the same feelings-exulting in the same prospects and disclosing all the peculiarities of the same singular and extraordinary spiritual character."

"But, Sir, if this hypothetical statement be correct, how will you account for the endless divisions which prevail amongst those who are known to embrace the same Christian faith?"

"You ought, Sir, to distinguish between a real and a nominal Christian; and though I will not deny but there are diversities of opinion even amongst real Christians, yet they relate to minor and subordinate questions. Consider Christianity as coming from God -it is pure and unspeakably good; view it as received by men-it will be, as the schoolmen say, secundum modum recipientis. If the difference of capacity, and the prejudices and passions of mankind be duly weighed, we shall not account it strange if they do not all think alike, nor receive the truth in all its purity. But this is not peculiar to the Christian religion. There are divisions and dissensions in matters of religion among pagan idolaters, among Mahometans, and among Deists. You cannot deny it. But the Deist does not consider this as a reason for rejecting Deism. If so, neither is it a reason for rejecting Christianity. More particularly, some men are destitute of every noble principle-they are full of deceit, avarice, pride, and sensuality. We see them abuse the gifts of nature, and of Providence; is it wonderful, then, if they pervert Christianity too, aud entertain different ideas of many of its doc

trines from wise and godly men? It is no more an objection against Christianity being from God, because such persons come short of its purity, than against the gifts of nature and other temporal blessings being from God, because they are often abused. Weakness of intellect will produce peculiarities of sentiment on every subject, and, consequently, on religion. The prejudices of education and early habits will generate attachments to certain opinions and rites; hence, also, differences in religion will arise; but the fault is not in Christianity, it is in man. From similar causes we see a diversity of opinion among the learned regarding sciences of great utility-medicine, law, politics, philosophy; but, notwithstanding this, all allow them to be highly beneficial to mankind-none deny their usefulness, although people differ about some particular points. To reject the gospel, because bad men pervert it, and weak men deform it, and angry men quarrel about it, displays the same folly as if a person should cut down a useful tree because caterpillars disfigured its leaves, and spiders made their webs among its branches."

"I have no objection at present to offer to this fair explanation of the difficulty which has often perplexed me; but you will permit me to refer you to my former question-Do you think that Christianity will ever be universally established?”

"I do, Sir; and my belief is founded on the following basis. Christianity is adapted for a universal religion; it foretells the fact of its universal establishment; its disciples are commanded by the Lord Jesus Christ to seek its universal propagation; and it is now spreading itself with unexampled rapidity through the nations of the earth. You cannot, Sir, but be conscious that the aspect of the times indicates some approaching change in the destinies of man; and though you, on your principles, cannot hail any redeeming power by which the curse that inflicts such mighty evils on suffering humanity can be rolled away, yet we can on ours; and hence, while you are left to speculate on the charms of a philosophy which has never ameliorated the moral condition of man, we can speak with confidence of the intervention of Him, who will turn the curse into

a blessing, and make this earth the abode of purity, of harmony, and of bliss."

"But how do you expect this great and mysterious change to be brought about?"

"Not by force. That has been tried by short-sighted rulers in former times, and has utterly failed. Conversion to Christianity which is effected by such means produces no change in the human heart. The man remains the same, though his professed belief may vary. The circulation of the Scriptures, the distribution of religious treatises, and the preaching of the gospel, are the only means which we employ to accomplish this great design. But, even when these means are used in the most judicious manner, we do not calculate on accomplishing the purpose which we have in view without the influence of a supernatural co-operation; for it is not by the power of man that the demon of superstition, or the Moloch of idolatry is to be dethroned, and Christianity established, but by the Spirit of the Lord."

"I rather admire your dexterity in avoiding, on principle, the mortification attendant on any failure in your pious efforts in behalf of the perishing heathen."

"I don't quite understand you."

"Why, you say, your success is dependent on the concurrence of a supernatural power; and, consequently, if you fail in your pious undertaking, you lay the blame on the inactivity of this supposed preternatural influence, never for a moment doubting your own sagacity, or questioning the efficacy of the means which you employ."

"If you examine the theory of the Christian faith, you will find that, in every moral operation, this concurrence of supernatural power with human agency forms an essential part of it. Man sows the seed of truth, it is God who gives the increase."

"As such a theory must tend to limit exertion, and depress an ardent mind, it strikes me that it is an ingenious invention to provide a pleasant solace in the season of disappointment, which. I believe, has its periodical visitations in your ecclesiastic annals."

"It has analogy in its favour. We eat and drink to sustain life, but the efficacy of the nourishment to sustain life depends on God. The farmer casts the seed into the soil, but it is God who causes it to grow and yield its increase. His confidence in God gives a stimulus to his own exertions."

'Well, I won't dispute this point with you; but, after all, does it not tend to discourage your pious exertions, when you believe that a successful issue is dependent on an influence which you cannot control, and over which you have no power?"

"No. It has a contrary effect, as in the case of the husbandman. We look upon ourselves as mere active instruments employed in accomplishing the Divine purpose of grace and mercy in behalf of the perishing heathen; and the established law of the economy of our faith and practice is embodied in the following record of inspiration: -For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater; so shall my word be that goeth forth out of my mouth: it shall not return unto me void; but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands' (Isa. lv. 10-12)."

"I bow before such an ingenious theory of faith; but still entertain my doubts. Patience must still hold on, or you will abandon me in despair."

"I will continue to hope, even against hope; because I know there is an unseen power which is capable of effecting such a transformation, as I devoutly trust may yet be accomplished in you."

THE EFFECT OF A WORD SPOKEN IN

SEASON.

OT long after I had returned home, and was again busily engaged in my pastoral duties, I received a letter, informing me of the last illness and death of an esteemed friend and occasional correspondent, Mrs. Hastings. Her history is an interesting one, and aptly illustrates the effect of a word spoken in season.

"You must often,” says Dr. Chalmers, “have been sensible, in the course of your history, how big, and how important the consequences were, that emanated from one event, which in itself was insignificant -how on the slightest accidents the greatest interests were suspended-how, moving apparently at random, you met with people, or with occasions, that gave rise, perhaps, to far the most memorable passages in your life-how the very street in which you chanced to move, brought you into contact with invitations and appointments, or proposals of some sort, which brought results of magnitude along with them; insomuch that the colour and direction of your whole futurity have turned on what, apart from this mighty bearing, would have been the veriest trifle in the world. A word—a thought—an unforeseen emotion-an event of paltriest dimensions in itself—may be the germ of an influence wide as a continent, and lasting as a thousand years-may, in fact, change the current and complexion of a person's social history and character, and lead to consequences which shall be durable as eternity."

Many years ago, I was unexpectedly called to London, on a matter of great emergency. My travelling companion, for part of the way, was a lady, attired in deep mourning. I endeavoured to draw her into conversation, by referring to the beautiful scenery, and other common-place topics, but I could not succeed. At length, on seeing