greatest worldly advantage. She observed in him a serious aim to do good, though he had but a very imperfect knowledge of the means. She declared afterward, that, when he first came to her house to examine Mr. Talbot's books, with the intention of selecting such as suited him, she perceived something superior and interesting in his conversation, and which made her, from that moment, resolve to bear with his defects, and endeavour to draw out and cultivate his excellencies.

He had, indeed, quitted his academical studies for that of the Bible; but, though he was digging in the field, he had not as yet discovered all the treasure. There were aspects under which he had never yet viewed the religion of JESUS :-there were humbling acknowledgments of heart, of which, hitherto, he had not sat down and counted the cost: there was a life of absolute dependence upon CHRIST for wisdom, righteousness, sanctification, and redemption, which it is the most difficult of all sciences experimentally to learn:—and there was a people in his parish which he did not yet know; and therefore he as greatly misapprehended their real character as they did his.

For Mr. C. like too many more, had associated with his idea of their evangelical religion that of the vulgar habits and fanatical weaknesses of some who profess (and sometimes do no more than profess) to em brace it. Persons, who have not the early advantages of Mr. C. and Mrs. Talbot, often attain to true piety, though they cannot so well express or embellish it. But it is the philosopher who also becomes vulgar, when he cannot, or will not, make the distinction.*

*I am happy, however, that I can name a Philosopher, even of the present day, superior to such prejudices: and whose zeal and ability in defence of real Christianity are above praise. He remarks on this point, that though the poor "may express themselves ill, their views may be simple, and their hearts humble, penitent and sincere. It is as in other cases: the vulgar are the subjects of phenomena, the learned explain them: the former know nothing of the theory of

On the contrary, while Mrs. T. was discoursing with him on the nature of the Gospel, he saw in her the power of it: while she enlarged on the doctrine of the cross, he saw in her its healing and comforting efficacy on the heart and life: she spake much of the true vine, while he recognised the living branch and its fruit; and beheld with irresistible conviction, in her character, the doctrine which is according to godliness.

Puzzled, therefore, as this honest inquirer had been with the rough draught of Christianity, he was charmed with the finished portrait. Her judicious treatment, elegant manners, and bright example, formed both a contrast and an antidote to the rudeness he had met with in others: and this should teach us to set a due value upon any talent, natural or acquired, which divine grace employs; though we ourselves happen not to possess it, and though every talent without that grace must be employed in vain.

But, thus accomplished and thus assisted, Mrs. Talbot, like the woman in the parable, not only lighted a candle, but swept the house, brought out this piece of sterling value, and, removing the rust, gave a currency to its worth. Like another Priscilla, she often engaged this Apollos at her house, and taught him the way of GoD more perfectly. She saw him, like the noble Ethiopian going on his way, diligently reading the Scriptures; and, justly contemplating the importance of his station, ran to join herself to his chariot: while he, intent to learn their true meaning, stood still to hear; and, having received the truth as GOD was pleased to teach it, he afterward went on his way rejoicing.

In order to teach, every man must first stoop to

vision or of sentiment; but this ignorance hinders not that they see and think; and, though unable to discourse elaborately on the passions, they can feel warmly for their children, their friends, and their country." See Mr. Wilberforce's Practical View, page 129.

learn; and to learn, perhaps, from a teacher, who, on every other subject besides that in question, knows much less than himself.

Let the reader stop here to remark, what real Christianity would do, both for ministers and parishioners, were they, like Mr. C. and Mrs. Talbot, under its actual influence: then let him contrast it with the contrary spirit, observable in those parishes, where the minister and the people become at once the scorn and the scourge of each other.

The dawn was now past, and the coming on of a bright day cheered those who had feared and mourned through a night, which the death of their late pastor had brought on. And, as all things work together for good to them that love God, I am informed, that it was no small benefit to Mr. C. to observe the difference between the character of the pious curate he had dismissed, and that of the careless one he had taken into his place. When reasoning upon religious truths will not convince men, GoD often in mercy makes them hear, and feel too, by FACTS.

From this period, to the end of his course, we are to consider Mr. C. in a new point of view; but if the reader, from a slight acquaintance with this subject, does not yet clearly perceive in what the difference between the former and latter character of Mr. C. consisted, I will endeavour more expressly to inform him.

I learn from his own declarations, as well as from the testimony of those who knew him early, that it cannot so properly be affirmed of our brother, that he had taken up any new doctrines, as that he now held these old doctrines in a new way. Like some others, who have cordially subscribed our truly evangelical articles, he at all times would have contended earnestly for them, as opposed to the heresies which in one form or other have ever assaulted the Church: "stiff in the letter, but lax in the design," he would

have fought for the principles, while he banished those who preached under their influence. To hold them as articles of the church was orthodoxy:* to insist on their full meaning, spirit, and tendency, was Methodism.

But that SPIRIT of truth, who had provided further instruction for his ear, prepared also his heart to receive it; and gave him a more humbling and heart affecting apprehension than he had before of the various perfections of GOD-the utter apostacy of our fallen nature from Him-the deep malignity of sin-the excellency of that holy law by which the sinner is condemned the only method of justification through faith in a Redeemer-and the regenerating grace of the Holy Spirit as the beginning of all real sanctification. Thus, like David, as he entered the sanctuary of God, and contemplated more distinctly the things within, his views of things without became more clear. And thus, with the Apostle, under new convictions, he conferred not with flesh and blood; but resolved to break with a corrupt world, though, as we shall see by and by, he had yet to encounter another dangerous and unsuspected attack from it. What is more difficult to attain-he had now learned, with the same Apostle, to place no confidence in himself.

While, therefore, our brother fell down before his great Teacher, confessing that, even in his religious

* I cannot help remarking here, a capital error in a modern sort of orthodoxy. Congregations who assent to the doctrines of our church, who lead virtuous or at least decent lives, and who regularly attend the stated worship, are too often indiscriminately addressednot only as true members of the Church, but as members of CHRIST; interested in his Atonement, influenced by his Spirit, and heirs of his Kingdom: in other words, not only as almost, but as altogether Christians. On the contrary, had the Scriptures been made the rule, it would have been found, and inculcated too, that all men, however virtuous, orthodox, or religious in their way, are dead in sin, and under condemnation, till they are awakened to a sense of their condition, renewed in the spirit of their mind, and, renouncing every other hope, flee for refuge to the hope set before them in CHRIST.

concerns, he had "erred and strayed like a lost sheep, and that there was no health in him," he rose in the church as a minister and a witness of the things he had seen and heard. He now more clearly perceived in how different a way two men may hold the same doctrines. For as, according to the old maxim, quicquid recipitur ad modum recipientis, or, as growth depends not only upon the seed, but also upon the ground; so, if divine grace does not prepare the heart to receive divine truths, the truth itself becomes but a barren speculation at best; and not unfrequently is the knowledge that puffs a man up, instead of humbling him as a sinner before GOD, and disposing him rightly to embrace his remedy in the Gospel. A man of this class may glory in his orthodoxy; but will thereby only more deeply deceive himself, and perhaps others too, with his way of holding evangelical doctrines. Though accurate in his general positions, and exact in his form of godliness, he may remain as far from the power of it as the form in which a dead man is laid out differs from the feelings and functions of a living one.

Our brother, however, from his youth, was a different character from that last described: feeling deficiency, he continued to make serious inquiry; and he that reads his Bible on his knees shall not do it in vain. His inquiries and his prayers were both answered in GoD's time and way. Having long heard of his Maker by the hearing of the ear, he at length attained to such a view of his character as led him to abhor himself; and to magnify and depend alone on the redemption which is in Christ Jesus. Now, instead of giving an indistinct alarm, his trumpet gave a certain sound, and prepared men for the battle. Instead of coming in so questionable a shape, that good men knew not how to speak to him, even as a babe in Christ; his views and his walk became so