otherwise have attained. If, however, these advantages do not fit them for self-government, if familiarity with our customs, laws, literature, government, and history, does not lift them above the condition in which we found them, and make them capable of the highest forms of national life, it may be questioned, and it will be doubted, whether, after all, their present condition of subjection has been even relatively the best. In like manner it may be granted that Islam was more akin to the Arabs of the seventh century than Christianity, and did good which Christianity had not done, but it is the reproach of Islam that it has not trained its adherents to the reception of Christianity.'

It may still be asked, What is the practical outcome of these facts and principles? what is their bearing on missionary effort? If there are tribes so rude that they cannot conceive of God at all without a visible symbol of His presence; if there are races So savage that they must pass through the discipline of a legal religion before they can be trusted with a re

I It is awkward to omit what is really an essential element of this argument-the discussion of the question whether there are any races strictly non-progressive; but space is denied me, and I can only say that, while it seems as if some nations, like some families, had already exhausted their chances and must now die out, it cannot be said that any which survive are incapable of progress.

ligion that is wholly inward; if there is no department of human affairs in which we need. more carefully to distinguish between what is absolutely and what is relatively the best-may not a missionary err in preaching the gospel to every creature, and might he not be better employed in preaching some religion which the people would accept? Now, in the first place, missionaries do in fact recognise some individuals and races as hopeful, others as hopeless; and in doing so they follow the example of their Master. Again, it is obvious that the only infallible way to detect who are capable of accepting Christianity is to offer it to all. He would be a very presumptuous man who should, previous to experiment, take upon him to say of any nation or race that it was impervious to Christian truth. Neither can any one predict at what stage or period or turn of affairs any country will at length yield to a persistent and wise, though hitherto ineffectual attempt to Christianize it. The religion of Christ is fitted to become the universal religion, although it is impossible to foresee what agencies may be requisite to bring all nations to the point of accepting it. And while we may be glad that in the absence of Christianity men have derived some comfort, hope, and stimulus from inferior religions, every one who appreciates the work

of Christ will do what he can that as rapidly as possible He may be acknowledged by all men as "the way, the truth, and the life." Besides, in the midst of nations which as a whole lack the moral tone that predisposes to the reception of the most spiritual religion, there may be exceptional individuals far surpassing the general national character. It was so to some extent with the Jews. As a whole they proved themselves unable to accept the religion of Christ, and yet among them were found exceptional men who so appreciated and received the religion, that on them the Church was built. Above all, the man whose own convictions of the truth are profound will utter himself in the face of all discouraging appearances. To quote the words of one whose own experience of the receptiveness of his generation has been somewhat mixed: "The highest truth the wise man sees he will fearlessly utter; knowing that, let what may come of it, he is thus playing his right part in the world-knowing that if he can. effect the change he aims at-well: if not— well also; though not so well." I

I Herbert Spencer's First Principles, p. 123.

UNWIN BROTHERS, PRINTERS, CHILWORTH AND LONDON.

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