truth become more difficult and delicate. This, however, should render us the more anxious to fulfil the object of that trial. Nor should we be at a loss to ascertain the divine purpose in placing us under such discipline. As God permitted the appearance of false prophets among the Israelites, that the attachment and love of his people to him might be exercised by perplexity; so the obscurity of controversy has been given to Christians, that their love of Christ, " in whom the fulness of the Godhead dwelleth bodily," may be tried as gold in the fur

nace.

We, therefore, must not expect to find an infallible rule by which to remove all doubt in the interpretation of the Scriptures. What, indeed, would be the moral advantage of truth elicited by a process altogether mechanical? The sure hope of final certainty, not in regard to every abstract religious truth, but to safety in spite of human error, arises from the love of God in Christ, which should be the chief guide in our decisions. This is in fact a rule in strict conformity with that given by Moses to judge between the true and the false Prophets. As it happened in the time of the beloved apostle, " many false prophets have gone out into the world." But we cannot hope for a better rule to preserve ourselves from their snares than that which the same apostle gave to the infant Church. Hereby know ye the spirit of God; every spirit that confesseth that Jesus Christ is come in the flesh (i. e. every spirit that confesseth the work of redemption, accomplished by Christ in his true and perfect human nature) is of God: and every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God." Whatever views or doctrines diminish our trust in Christ, and disparage the work of our redemption, belong, we may be sure, to that spirit of Anti-christ against which St. John cautioned the early Christians, as being already in the world.

66

Now the use of trial, or discipline for all discipline consists in trials-is, by frequent experience of danger, or error, to make men familiar with, and habitually attached to that which constitutes their means of safety. In regard to the Christian doctrines, it is unquestionable that the sources of doubt and perplexity are often multiplied to inquisitive minds, especially to those who, with an unlimited, and unfettered love of truth, make theology their profession. But why should we regret the existence of this peculiar trial, if we bring to it a pure and disinterested love of Christ? Let his love be our ultimate rule of Faith, and we need not fear. That such a rule will absolutely preserve us from abstract error, is what we cannot presume to expect; but that it will defend us from what

ever might endanger our eternal happiness, it would be unchristian to doubt.

He knows little of the nature and object of revealed religion who can take offence at its want of means to produce absolute certainty in regard to doctrines. Had revelation disclosed the mysteries of the invisible world, and left them without veil or cloud, heaven would have gratified and encouraged that ambitious thirst of knowledge which was the occasion of man's first offence. Were the communication of supernatural knowledge the main object of revelation, the gospel would leave man's will as rebellious and unchanged as we inherit it from our sinful parents. Supernatural light the gospel does certainly give; but it is such a light, as by leaving us in constant apprehension of error, obliges the sincere Christian to work his own salvation in fear and trembling. It is such a light as, being sufficient to discover the right path to heaven, will not indulge our curiosity with a full view of the immeasurable extent through which it winds. It is such a light as, without totally unbinding our eyes, in regard to our God and Saviour, will yet kindle that burning of our hearts within us, which will urge us to keep in his company on our weary pilgrimage, and not let him depart from us "when it is toward evening, and the day is far spent."*

Thus far have I endeavoured to trace the views of scripture in regard to the existence of heresies and divisions in the Church; but I cannot conclude without touching upon the relative duties which result from the preceding statements.The whole, however, of these duties may be summed up in one word-Charity. But let me not be misunderstood, as if I would hide under the loveliness of that name a careless indifference to Christian truth. It is a most sacred duty to oppose what we conceive to be unscriptural error; but, on the other hand, it is still a more Christian duty to oppose it under a humble conviction that the infallibility of the scripture does not confer a similar gift upon us. God in his wisdom has thus wonderfully provided the means of improving our minds, without injury to our hearts; of leading us to all substantial truth, without destroying our sympathy for those whom we conceive to be wrong. Want of intellectual sympathy is the very essence of bigotry, while bigotry is the most effectual hindrance to the preservation of Christian faith in the hearts of the wavering, as well as to the recovery of those who have deserted Christ for a false philosophy. We should indeed contend for "the Faith which was once delivered to the saints:" but we should con

* Luke xxiv. 29.

tend in the spirit of that great Apostle, who, conscious of his own early errors, and having experienced the evils inflicted on the Church by those who would rather see the Gentiles continue in their false and degrading worship than expose the law of Moses to an imaginary contempt, gave this memorable advice to the most eminent members of the Church of Philippi: "I press toward the mark for the prize of the high calling of God in Christ Jesus. Let us therefore, as many as be perfect, be thus minded and if in any thing ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing."* Let us, without prejudice to the interests of the system of scriptural truth which forms the centre of our Churchunion, endeavour at all times to imitate the truly apostolic patience and forbearance which St. Paul recommends in regard to those whose faith is still of a low standard. "Whereto we already attained" (in common) let us walk (as brethren in Christ) by the same rule, let us mind the same thing, (and avoid contention,) while, with the apostle, we cultivate an ardent zeal to speed our own progress towards the mark of our calling, let us temper that zeal with a fraternal tenderness for those who are willing to enter on the same course, and yet cannot persuade themselves to begin it at the very point from which we start. However clear the remote logical connection of certain points, with the "truth as it is in Jesus," may be to us, let us beware of making the whole of Christianity stand or fall with our systematic deductions. Dissent even upon what may be called secondary doctrines, may be a sufficient ground for refusing admission into a particular communion, where the points in question are expressly settled in authorized articles. But this sort of exclusion tends only to the preservation of internal peace within definite portions of the Church of Christ; yet without interfering with that hope of salvation through him, which all Christians cherish in common. The censures with regard to which (acquainted as a painful experience has made me with the incredulous mind) I implore all the tender anxiety of sincere charity—are such as leave to the wavering but one alternative. Far be it from the ministers of the gospel to tamper with false views, or lax systems of scriptural interpretation. But let them bear in mind that positive declarations that whoever maintains certain views must be an infidel, are likely to force that necessity upon many whose imperfect faith, had it not been thus severely quenched, might have grown into the

* Ph. iii. 14.

fulness of Christ. I do not deny the necessity of such declarations in some cases, nor question the right of competent judges to make them: I only entreat, by the mercies of him who would not break the bruised reed, nor quench the smoking flax, that when duty shall call upon us to demand a certain belief as the indispensable condition of Christian hope, we make charity preside over our knowledge. Christianity, in itself, is a perfect whole; a chain of revelation which runs from beginning to end of the Bible; and heavy indeed must be the responsibility of him who, with an irreverent spirit, tries to draw its links asunder. But as "in the house of our Father there are many mansions," so we may expect that various degrees of knowledge, added to general yet sincere faith, will obtain admission into the heavenly inheritance. I must, in conclusion, repeat what, were it not of vital importance, I should fear to have said too often-We must not compromise the truth; but in doing our duty we should constantly pray that we may so use our peculiar advantages as not to discourage the weak and doubting from approaching the Saviour of men; and that on giving a final account of the flock, we may not find to our sorrow "that through our knowledge a weak brother hath perished for whom Christ died."

ART. VIII.-CULTIVATION OF THE PINE (le Pin maritime) ON THE SHORES OF GASCONY.

ECONOMY is the welfare of states as of individuals. By economy, in its best and widest sense, is meant, that just and wise distribution of means and efforts, which out of the given conditions produces the largest sum of good and happiness.

To spend little is but one and a very meagre branch of economy, in many instances no economy at all. In states especially, to gather much is at all events equally important. When we look around upon the world, survey the numbers in want almost of their daily bread, while the earth given to man to be subdued and rendered productive by the labour of his hands is still, in an infinite number of cases, totally without culture, and never except with a few rare exceptions producing what it is capable by skill and industry of being made to produce, it is impossible not to believe that our knowledge of the science of political economy is in its very infancy; its true principles little practised or understood. Man is seen on all sides in that most affecting of all situations, willing to labour, crying for the privilege of being allowed to work, starving in want of the merest necessaries of life, while the bounteous earth lies spread around him, offering her liberal rewards for labour, and not finding hands.

What inexhaustible mines of wealth yet unexplored does the surface even of our own well-peopled and well-cultivated British Islands present; what sources of riches, strength and happiness lie buried in the bogs of Ireland alone!

Soils far more ungrateful have, by a judicious and economical culture, been made the fruitful source of wealth and felicity, and perhaps there is no contemplation more useful and agreeable, than that of such a picture.

The manner in which sand hills, such as those which, covered with wiry grass, line many of our shores, have on the southwestern coast of France been rendered useful and productive in a high degree, is a striking example of well-directed and successful efforts of this nature.

In the Departments of the Gironde and of the Landes, on the shores of that stormy ocean which raves between the mouth of the Gironde and Bayonne, the most magnificent pine forests are at this day waving, where not many years ago was nothing but a dreary and threatening desert of sand.

These forests cover an immense extent of land round Teste