at that point of respective eminence in morality and religion, for which those countries were once so distinguished,-under the influence of unendowed preaching, and private liberality, that they individually attained after the Reformation, through the public establishment of the Gospel? So thought not the good and great men of the sixteenth century,-the Reformers and martyrs of the Protestant Church. Let us consider, for a moment, what Scotland, at such a crisis, under the influence of Volun. taryism, would, in all probability, have been. Torn with political dissensions,-carrying in its bosom the dying embers of Popery,-the prey of resolute and crafty men, -governed by an unfortunate but a capricious and vacillating princess, all whose associations and interests were favourable to the Romish See,-Scotland, in all likelihood, would, under such an experiment, have been thrown, like Ireland, a century or two back in the scale of religious civilization; and the spontaneous apostles of Protestantism, under the sway of an intolerant superstition, would have experienced the fate of Hamilton and Wishart. It must be allowed that Switzerland, with its mixture of Protestant and Catholic cantons, presents a problem of greater difficulty. The Voluntary may be disposed to imagine that had Popery and Protestantism remained equally unendowed, there is a strong presumption that freer and more speedy dissemination would have been given to the truth. The advocate of Establishments will be disposed to maintain, with, perhaps, greater truth, that had there been no ecclesiastical endowment, both the followers of Zuinglius and the Pope would have sunk down with the natural impetuosity of the multitude, when left without the sanctions of the State attached to the sanctions of religion, into the depths of impiety, and anarchy, and crime. For there is this disadvantage always cleaving to the Voluntary system, that it may be brought into operation in every free country, on the previous existence of the Established; but, an Establishment cannot be introduced into a country, on the previous existence of the Voluntary scheme, without destroying the spontaniety of that country's ecclesiastical constitution. So that among every free people, where the truth is known, -with or without an Establishment, and yet that truth progresses not, the argument which arises thence against Establishments is possessed of a double edge, and decapitates the

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Voluntary, while it wounds the churchman. For, if the spontaneous plan fails to prove its superiority to the endowed, it has no good claim to supersede the other, which, at the lowest estimate, is as good as itself. The controversy is then between the propriety of public endowments, and no other existing mode of disseminating divine truth. An Establishment remains paramount. But, as the force of our argument depends on the existence of an Establishment in a free country, it may be argued that it loses its applicability to a Church Establishment under an absolute monarchy, since there the movement of the Volun.. tary scheme may be prohibited and restrained. To which we answer, that in our advocacy of Church Establishments, we always connect the protection or endowment of the truth with the passive toleration of opinion. Such an objection, therefore, is directed against the oppression of that country's politics, and not the framework of its ecclesiastical institutions. The controversy is between Voluntaryism and tyranny.

But let us take one other example of the two systems, -endowed and Voluntary,-in their comparative efficacy, according to all human probability, in the evangelizing of the world. Let it be, for the sake of example, a heathen country, say the island of Borneo, or Japan. It is granted that missionaries must, in the first instance, proceed to the country, and break up the fallow ground of heathenism, as the precursors and pioneers of Christianity; but, the question is not how far the generosity of individuals might advantageously combine with the liberality of the State in the dissemination of the religion of Christ, just as in civil life the orderly activity and subordination of individuals may contribute much to strengthen the hands of the executive established by law: but, the state of the matter is this, whether, on the introduction of Christianity into a country, as Borneo, and the leavening of its inhabitants with its truths, the opportunity, and practicability of carrying it effect into being presented, that religion should forthwith be established in Borneo or not; and, whether at the very commencement of the mission, the ministers of religion would not, according to the present arrangements of Providence, more speedily accomplish their object, by being supported by the Christian Government from which they were sent, than when left to the precariousness of private

liberality. By settling an Establishment,-after the introduction of Christianity into the island, the errors and vain traditions of superstition would be quelled and lulled to rest by continuing on the plan of spontaneous subsistence, the appalling ghost of Paganism would rear again its head, and terrify the nations. By the former process, men act as the ambassadors of God, in establishing Christianity with all convenient despatch: by the latter, the Voluntary advocates evince a secret distrust of the truth of Christianity, or betray an overweening confidence in their own abilities. By the former plan, the newly christianized country would be possessed of a clergy dispersed and allocated in every district, free to devote themselves to the spiritualities of their office, and independent of the caprice of their semi-christian auditors: by the latter method, the country would naturally be occupied by a clergy thinly sprinkled, and settled down among detached and distant groups of population,-overburdened with corporeal labour, from the very paucity of their numbers; and, consequently, pliant and obsequious according to the ebb or flow of Voluntary remuneration. Eusebius, the ecclesiastical historian, informs us, that even during the first ages, Christianity was chiefly con fined to the large cities and villages,-and was not disseminated in the interior parts of the Roman empire until its establishment under the reign of Constantine the Great. And, how often do we hear of missionaries abroad, supported by the aid of religious societies, complaining of the want of success, arising from the want of labourers, and the consequent want of a sufficient treasury? Surely that is a subject worthy the consideration and noblest aspirations of a Christian philanthropist,-that, while it is the duty of every Christian Church to become a Missionary Society, it is equally the duty of every Christian nation; and that while much may be done by the private munificence of religious societies, the true mode of evangelizing the world is by the legalized revenues and com bined energies of all Christian Governments. Then shall "the kingdoms of this world become the kingdoms of our Lord, and of his Christ;" and the voice shall be heard ascending from earth to heaven, "Hallelujah; for the Lord God omnipotent reigneth."

(To be continued.)

SYNOD'S HOME MISSION.

CONVERSION.

"There is joy in heaven over one sinner that repenteth."

AND shall there not be also joy in the Church on earth? This emotion is represented as increasing the felicity of celestial beings, whose peculiar office it is to minister to those that are heirs of salvation. It also sustained the Apostles of the Church. Amidst their many sufferings they delighted to give vent to this feeling, so often, and with such variety of expression, that the language employed, although dictated by the Spirit, cannot convey fully its intensity," Therefore,' says the Apostle, we were comforted over you, in all our afflictions and distress, by your faith; for what thanks can we render to God again for you, for all the joys wherewith we joy for your sakes before our God," 1 Thess, iii. 7-9. And it is recorded of the members of the early Church, that when, through the conversion of Cornelius, they understood that the Gentiles were to receive the Gospel, "they were overcome with delight, so that they held their peace and glorified God."

With the view, therefore, of exciting joy in the Church, and to shew that its Missionary labours have not been left without reward, the following account of a recent conversion is selected :

A. B., an humble young man, aged 20, and lately a Roman Catholic, was brought up in habits of industry, but without having received any education whatsoever. About a year ago, when he had reached that interesting period, in which the simplicity of youth and the maturity of manhood, blended together, had attracted the admiration of his companions, and rendered him susceptible of the world's temptation, he first heard the Gospel. Curiosity, and a thirst for knowledge, induced him to attend the meetings of one of our Scripture-Readers, and, subsequently, the preaching of the Gospel. He received the word in the love of it,—a deep conviction of sin seized him, accompanied, at the same time, by a firm assurance of the efficacy of Christ's death for him. He procured a Bible, but not being able to read, he brought it to his companions who could. Some of them wondered at him, and others mocked. While they were pouring into his understanding and his heart the unsearchable riches of Christ,

faith came to him by hearing. He also began to receive much unkindness from neighbours, and even at home to endure acts of cruelty from his father. But in this conflict he was sustained. The Scriptures had taught him to honour his father and his mother, to love his neighbour as himself, and his passiveness triumphed over the persecuting spirit of those who ought to have loved and protected him. Deprived of those advantages which attach to an early education, he has received a compensating gift from the spirit of knowledge, in the possession of a memory the most tenacious. He remembers every portion of Scripture that has been read to him, and can name both the chapters and verses which contain the leading truths of the Gospel; the Comforter, which is the Holy Spirit, brings all things to his remembrance. Upon asking him if he was happy and contented with his state, he replied, "I am, quite happy; and although my chief desire now is to be made useful in the service of my God, yet I have learned to be content, and to submit to his providence and guidance." Whence does your happiness proceed? "From being called out of darkness into light,— from being led to place my hope of salvation on Christ, instead of as heretofore on my own merits,-from a sense that all my sins are already pardoned, and that I shall be kept by the mighty power of God unto salvation." Can you give me, said I, a text in proof of this? "Oh! yes," he replied," one that never leaves my thoughts,—one that sustains me in the midst of cruel treatment, I have a perfect understanding that my life is hid with Christ in God,'-I am very happy." During a recent illness, which terminated in fever, he became deranged; and while poor suffering humanity seemed to be returning to its native dust, his soul was occupied in the contemplation of the Saviour's finished work. Those who came to visit him, and to watch by his sick bed, were astonished at the gracious words that fell unconsciously from his lips. He would repeat over and over all he had learned of the Scriptures.

He was restored to health, and, in all probability, to a lengthened enjoyment of that state of mind into which it has pleased God to call him. He is now learning to read, and may soon become, it is hoped, a faithful and a useful labourer in Christ's vineyard, into which he himself has been called at the sixth hour.

The above details were obtained partly from the young man, and partly from friends who are acquainted with him.

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G. F.