blished among men, and that all are of one mind upon this subject. Perhaps the divine order of things is such, that the time is not yet arrived, and that truth can only be imparted progressively; nor until the chain of human events has run its round; till injustice has gorged its insatiable appetite, and that sin and death are affrighted at their numbers; but that man should contribute to his own destruction, is beyond comprehension.

It is ignorance, or the want of the true knowledge of religion, and of God, and a future state, that is the cause of all evil, and whilst doubts remain upon this subject, mankind can never be happy. To remove these doubts is the great object of education. In one of the reports of the Missionary Society, a remarkable circumstance is related, which shows the tendency of human nature to receive the truth of religion, although with doubts, until it be confirmed by conviction. It is stated in the following words: "The journals of E. C. Aratoon, at Surat, contain some striking facts, illustrating the nature of those impediments which in every country oppose themselves to the progress of the Gospel of Jesus Christ." On one occasion an old man, after listening some time, observed, "I see we are nothing, and that nothing can be done by us; we are only flutes in the hand of God." At another time, when addressing near fifty persons, one of them exclaimed, "Our Shasters then are not good, therefore we are vicious,

but the Christian Shaster is good, why then are Christians wicked?" To which Aratoon replied, "there are two sorts of Christians, but not two sorts of Hindoos. The false Christians confess Christ with their lips only, and not with their hearts." They then asked him how this could be. He answered, "Do you call him a Parsee who does not worship the sun? Do you call him a Hindoo who eats the cow and does not worship the Gods?” They answered "no." "Do you call him a Musselman who does not walk according to the Koran?" They said, "no." "Well then," said the missionary, "neither do we call those Christians who obey not Christ. Here is the Gospel, take, read, and examine it yourselves. Here you will see the characters of those who are the true followers of Christ. They only are true Christians who obey Christ and follow his commandments." They were then satisfied.

These answers certainly do not go to prove why men are wicked, who know the Gospel of Christ, although they prove that no man can be a true Christian who does not fear God and keep his commandments. The advantages of Christianity can only be known by being well understood and observed, and those only can sin who are not ignorant of its truth, and yet disbelieve; for men must be perverse and obstinate indeed, if they will not follow that which is best for their interest, when they know it and are made sensible of it. The

Hindoos could not be expected to follow the Gospel before they knew it, or that it was properly explained, nor can they now be expected to adhere to it until they are convinced of its truth. And the same may be said of every other country. It is therefore the duty of those who know it, to explain it to others, for it is not every one that is capable of comprehending it fully without explanation. Christ spoke in parables, for he knew that all men would not believe, and it was intended that some pains should be taken before men should be convinced of the truth. Theological education, or instruction, should therefore have demonstration ready to support it, for it cannot be expected to be ingrafted in the hearts of men by compulsion or imperative command. Where doubt remains, there can be no coincidence with truth. It should therefore be the object of education to remove all doubts, to teach nothing by theory alone, and to avoid professions which cannot be reduced to proof, by solid principles of demonstration or conviction.

All minds are capable of discerning what is right and what is wrong, when they see and feel their consequences; but it is not every mind that is capable of reasoning itself into a belief, and this is the great impediment to the progress of religion, although it is founded on perfect proof and demonstrations which daily occur, but which are only visible to intelligent and comprehensive minds. No one can be forced into a belief but by real convic

tion; and what may convince one man may not be sufficient to demonstrate the same facts to another. Thus the difference of opinions among men, in religion and other matters. This arises from a difference of intellect, the various perceptions of the mind, or from the different perfections or defects of nature; for an idiot cannot be taught more than the little intellect he possesses is capable to comprehend, or his mind to contain.

In the diversity of nature, we do not find two things perfectly alike, neither are the same species in every respect alike, nor are all men endowed with the same faculties. All men are not fully alike in form, figure, or faculties. All have not the same capacity or perfection, therefore all things are not alike to all men; but the justice and wisdom of Providence should not be arraigned on this account, because the weakness of our reason cannot comprehend the mystery.

Why one man is not of the same size, or perfection of figure, as another, may be accounted for by the accidents of birth, and various parental causes; but why a weakness of intellect should run in families for several generations, and some children, from the same parents, should have brilliant talents, and others be idiots, is not so easily accounted for; for the mind does not depend upon the form of the body. But here we must pause, before we enter into the enquiry, or come to a determination; and in this a true knowledge of nature and religion may

help us out of the difficulty, and the conclusions to be drawn from it may be rendered comprehensible to the weakest understanding. First, it shows that we owe every thing to God, the creator of all things, and that we should be grateful for every thing we possess, under all conditions and circumstances, knowing that our state might have been worse. It also proves that we have a soul, which is not the work of nature or of man; for the body may be perfect, and yet the mind be destitute of that quality, and even incapable of improvement.

This circumstance alone is a living evidence of the truth, to show us to what state we may be reduced, or how we may be exalted by the will and favour of God; and religion clearly explains that, though the ways of God are inscrutable, they are always just; for the end is truth and justice. "When Jesus passed by, he saw a man who was blind from his birth; and his disciples asked him, saying, Master, who did sin, this man or his parents, that he was born blind? Jesus answered, neither hath this man sinned nor his parents, but that the works of God should be made manifest in him." It appears therefore clearly, that God has a destination for man, beyond the considerations of this life, otherwise it would be evident that his bounties are partial, and his distinctions severe. Were we only created for this world, it would evidently be so, and this impression could not be done away; and even, if we look to a future state, we might be