ese things only too often. But then, he
saw more. He saw the frequent struggle and resistance, as well as the
rare yielding to temptation, and he saw also, sometimes, the soul's
humiliation, the repentance, the return.

And even the "crooked sticks" were now and then acknowledged to be not
altogether without life. Saunners Crombie might be sour and dour and
crabbed whiles, readier with reproof and rebuke than with consolation or
the mantle of charity. But even Saunners, judged by deeds rather than
by words, did not altogether fall short of fruit-bearing, as many a poor
soul, to whose wants, both temporal and spiritual, he ministered in
secret, could gladly testify.

And on many of the folk who had "ta'en up wi' the little kirk," a change
had passed, a change which might be questioned and cavilled at, but
which could not be denied. In more than one household, where strife and
discontent had once ruled, the fear of God and peace and good-will had
come to dwell. To another, long wretched with the poverty which comes
of ill-doing, and the neglect which follows hopeless struggle, had come
comfort, and at most times plenty, or contentment with little when
plenty failed.

There were lads and lassies among them, of whom in former days, evil
things had been prophesied, who were now growing into men and women,
earnest, patient, aspiring--into such men and women as have made the
name of Scotland known and honoured in all lands. They were not spared
a sneer now and then. They were laughed at, or railed at, as "unco
gude," or as "prood, upsettin' creatures, with their meetings, and
classes, and library books," and the names which in the Scotch of that
time and place stood for "prig" and "prude," were freely bestowed upon
them. But, all the same, it could not be denied that they were not
"living to themselves," that they were doing their duty in all the
relations of life, and of some of them it was said that "they might be
heard o' yet" in wider spheres than their native town afforded.

Neither could it be denied that some who had set out with them in life,
with far fairer promise than they, had "gaen the wrang gait," with an
ever-lessening chance of turning back again. And what made the
difference?

Was it just the minister's personal influence teaching, guiding,
restraining, encouraging? Or was it that a change had really passed
upon them--the change in which, at least, the minister believed, and
which he preached-