each other; and how pleased they are when they have dealt a severe blow. That was a good one, they say. In the mean time the harvest rots, or is not reaped. [Written on his death bed.]

DIFFERENCES OF OPINION.

I would as readily be a heretic as a pugilist. It is almost as well not to speak the truth, as to speak it not in love.

If St. John was writing to the ministers, and officers, and member of the church in our day, would he address them as "little children"? Are they such in temper and "in malice"? 1 Cor. xiv, 20.

If we are commanded to contend for the faith, are we not also commanded to walk in love, and to follow peace, and the things which make for peace? It don't mar the beauty, or impair the efficacy of truth to speak it in love.

I am determined not to quarrel with other evangelical bodies of Christians, so long as I see that enemy there, and Christ, the captain, calling me to take the field against him. Let us go and make mankind Christians first, and then we will sit down and discuss whether they should be of our denomination or not. Long ere that our bodies shall have been laid in their last repose, and our souls shall be leaning on the bosom

of the Beloved in glory-and we shall all be of one heart; and Wesley, and Fuller, and Leighton, and Calvin, and Luther, shall be forgotten, and Christ alone remembered.

I am no metaphysician. I have no skill in splitting hairs. Nor am I a partisan. I don't belong exactly to either of the schools. I am something of an eclectic. There are many things about the old school that I like. I am of opinion that it is none the worse for being old. There are some things about the new school that I don't greatly object to. I suspect, after all, that both the schools have the same Master, though in each, some things are learned, as is apt to be the case, which the Master does not teach. I think the scholars of both the schools ought to love one another. I am persuaded the Master loves both. I wish they would love each other, and leave off calling names, and dealing out sarcasm, and indulging suspicions of each other, and imputing a bad motive, when it is not certain but it might have been a good one. Oh, I wish they would; I desire it for charity's sake; I desire it too for truth's sake;-for the way to think alike, is first to feel alike. Nothing tends more to make people of one mind than being of one heart. If they feel heart to heart, they will be apt to see eye to eye. I wish the brethren would, in putting matters right, begin at this end. We have tried the other end. I wish for the sake of sound doctrine that the brethren would love each other. For one, I am determined to do so. I will not call any brother a fox, though he should have some degree of management about him; nor a bear, though he may not have all the

civility in the world; nor a snake in the grass, because he does not reveal to me all his plans. If I really do fear that any one called a brother, bears none of the lineaments of the First Begotten, I will tell the Lord my fears, and pray for him; and before I have done at the throne of grace, I will say, "Search me, O, God, and know my heart: try me and know my thoughts, and see if there be any wicked way in me.”

CONTENDING FOR THE FAITH.

"Contend earnestly for the faith." This is strong language, but the original is still more forcible. The Greek term here employed, was the one commonly used to describe the exertions made by those who engaged in the celebrated ancient games. It represents the Christian faith as a prize, for the maintenance and propagation of which, Christians should enter the lists and put forth all their powers. It was to be expected that opposition would be made to the truth, for it was confessed to be a system not at all to the taste and liking of proud and prejudiced men. Opposition had indeed shown itself, even in that apostolic age. Certain men

had crept in unawares, ungodly men, turning the grace. of God into lasciviousness, and denying the only Lord God and our Lord Jesus Christ. Jude foresaw that this opposition to the simple Gospel, would increase,

and extend, and become more formidable.

And it was

not a phantom that flitted before his vision. In every age, the truth has been opposed, and the light hated and eschewed. It is so even now.

The importance of truth and the prevalence of error, together, prove the necessity of contending for that most precious portion of truth, called in Scripture "the faith once delivered to the saints." But how shall we be prepared to contend for this great prize? First, distinguish carefully and accurately between truth and error. Ascertain what is the faith once delivered to the saints. Do not put on your armor and engage in the conflict, until you know that you are on the right side. Take good heed that you be not found fighting in the ranks of error. Inform yourself before you undertake to instruct or rectify another.

If it be not easy to discern the distinction between truth and error, it is nevertheless practicable, even for one of moderate understanding, and comparatively little leisure. A man's success and progress in the knowledge of the truth of God, is not in proportion to the vigor of his intellect, the depth of his research, and the amount of time that he employs in the study. An humble and teachable disposition, inclining one to sit, as Mary did, at the feet of Jesus, and learn of him, is more effectual to the attainment of that knowledge which is effectual to salvation, than years spent in the most intense application of the mightiest unaided powers to the subject. It takes no long time to learn the true meaning of the word of God; but to make the word of God speak a meaning by dint of misinterpretation, that shall chime

in with our prejudices and sanction our practice, may require much time and more toil.

It is cne grand advantage we have in the search of truth, that all of it, which is pertinent to salvation, is contained in a single volume. This is the record of truth. This is our creed, in a sense in which no formulary is. We express a creed often in our own language, in conversation and in preaching, and we may write it, and print it, and make it a bond of union; but the Scriptures are the source and support of it. We believe it only so far as we suppose we have proven it to be according to the Scriptures. These Scriptures must be read-must be searched, and candidly compared. But this is not all. Alas, for that man who has no practical regard to the admonition: "if any lack wisdom, let him ask of God,"—who applying his own faculties to the study of the Bible, does not invoke the aid and instruction of the divine interpreter, and who does not study often upon his knees. Man in no manner ever penetrates so easily and deeply into the profundities of divine knowledge, as by prayer. You must pray if you would learn these heavenly lessons. you must also carry out the truth so far as known into practice. Remember this maxim, "If any man will do his will, he shall know of the doctrine." If you know the truth in part, you are not to wait until you know the whole before you begin to practice any of it. If the truth you have, you hold in unrighteousness, it is merciful in God to let you have no more, lest holding that also in unrighteousness, you but aggravate the more your condemnation. Ah, how many there are

And