mountains of errour in question, be fitly compared to the case of a civil engineer, who should attempt to subvert a material mountain by the fulminations of his science and oratory, instead of engaging with the humble labour of the people to undermine it.

This system is every way at variance with the genius of the Gospel, and instead of working the effects which Christianity is designed to produce, it first of all leads the minds of men away from those simple truths by the instrumentality of which their sanctification is effected. It is essentially a speculative system, and demands attention to matters which are but remotely and circumstantially connected with the subject of religion. This is doubtless more especially the case when the storm of controversy rages with greatest violence. Then succeed all sorts of fanaticism, "all monstrous, all prodigious things," as the excitement spreads among the common people. In calmer times, the supercilious pride of learning takes a more stately and luxurious seat; while the plodding dullness of pedantry busies itself, like the artizans of a German toy shop, in giving new shapes and colours to old materials, serving up to the weary, fickle appetite of effeminate curiosity and pompous egotism, an endless assortment of criticisms, comments, conceits and quidities. Religion is now covered with heaps of rubbish, which even the initiated can penetrate only by lives of study, working their obscure and devious way through the confusion of dead and foreign tongues.

Need we look to the father-land of the Reformation exclusively, to justify what has now been said? Does not the system tend the same way everywhere? May we not see nearer home a growing tendency to follow in the same steps, cherish the same spirit, teach the same things, impart the same wares, and adopt the same fashions?

Besides the alleged dependence on human learning, much might be affirmed to the same purpose of the forms of religious worship, and the appendages and worldly alliances of Christianity. How much reliance, for example, has been placed in some countries on the secular and political advantages of a connexion of church and state? and, generally, what dependence has been felt on the style and accommodations of the buildings appropriated to public worship? The feeling is common that a tasteful and attractive style of architecture, and a show of comfort and elegance is neces

sary to conciliate the favourable opinions of worldly persons, make Christianity respectable in the eyes of the world, and give it popular influence.

Rightly viewed, the Gospel, instead of being commended by these circumstantial appendages, which the magicians, astrologers and soothsayers of paganism can imitate and surpass, would better commend itself by its spirit, its works of love, and its outward tokens of the humility which it so prominently inculcates.

Should any one imagine that the preceding observations are intended to cast contempt upon learning, or to imply that ministers have no need of sound education, mental discipline, and habits of thought and reflection, he would be quite mistaken. With theological learning in its proper sphere and applied to its proper objects, there is no more occasion of controversy than with mechanics or agriculture; but let it not usurp the place or office of Christianity; let not the metaphysics or philosophy of religion be substituted for the Gospel. Scholastic learning has no business in the pulpit. And, judging from experience, even if employed on the external evidences, philosophy and polemics of religion, or in the hermeneutics, the dialectics, or any other of its numberless ramifications, it may as often obscure and mystify, as render more evident the light within. The facts, assumptions, testimonies, doctrines, precepts, and sanctions of the Gospel, in their adaption to the heart and conscience, their power to produce conviction, and their tendency to reform and purify, are as much superiour to any of the forms or applications of human learning, as heaven is to earth. Let ministers be educated, not in speculation or controversy, not to furnish them with artificial instruments for their work, but in order to the best use and exertion of their faculties as pastors and teachers; let them attain a clear and comprehensive knowledge of Christianity, but in teaching it, leave all extraneous matters out of view, and adhere to the simple method of its founder. And as for learning, profound biblical and theological learning, let such and so many men be set apart, and by common consent devoted to it, in each country, as the interests of the church demand, or as those interests will permit, without a misapplication of any of the time or talents required for the practical application of Christianity. For ministers generally to devote themselves at pleasure to the pursuits of learning, can be no more right, than it

would be for them to apply themselves to other extraneous pursuits.

In the apostolic age all dependence on human learning was disavowed and rejected-all use of learned language, and imitation of the reigning fashion of oratory, and all pride, pomp and show in externals, was carefully avoided.

The facts, precepts and doctrines of the Gospel were revealed in the simplest language, and men ignorant of the learning and philosophy of the day, were peculiarly adapted to teach the Gospel to others,-1st, because they would deliver it in the same simple phrase and manner in which they received it; 2d, because from the state, the associations and sympathies of their own minds, they were qualified to fall in with, and avail themselves of the thoughts and feelings existing in the minds of the people; 3d, because the efficacy of the Gospel under their administration was in no hazard of being ascribed to any other than the divine influ

ence.

Hence the method by which our Saviour taught them to instruct others. He went about through all the villages preaching, that is talking to, and conversing with, all who would attend. He joined individuals and companies in their journeys, in the fields, and on the water, engaged in their secular employments; and availing himself of the knowledge they possessed, and the course of thoughts to which they were accustomed, he engrafted his instructions on their cherished feelings and associations, and by narratives, parables, and similes, suggested by the objects immediately in their view, held up before their minds those strong and vivid pictures of the things of his kingdom, which are transmitted to us in the brief story of his mission.

Paul, whatever might have been the use of his previous learning, in his relation to the Jews and their economy, imitated this example in his preaching to the Gentiles. He says to the Greeks of Corinth, "Christ sent me to preach the Gospel, not with wisdom of words, lest the cross of Christ should be made of none effect; for the preaching of the cross is to them that perish, foolishness, but unto us which are saved it is the power of God.-God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the things which are mighty, and low things of the world, and things

which are despised, hath God chosen, and things which are not, to bring to naught things that are; that no flesh should glory in his presence. And I, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God; for I determined not to know any thing among you save Jesus Christ, and him crucified. And I was with you in weakness, and fear, and much trembling, and my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the spirit and of power, that your faith should not stand in the wisdom of men but in the power of God.-I have planted, Apollos watered, but God gave the increase. So then neither is he that planteth any thing, neither he that watereth, but God that giveth the increase.-We are labourers together with God. Ye are God's husbandry; ye are God's building." Again: "I am made all things to all men, that I might by all means save some. And this I do for the Gospel's sake, that I may be partaker thereof with you.-I keep under my body, and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a castaway."

The example of the apostles and first teachers of Christianity most clearly indicates as proper to a minister, besides a just knowledge of the Gospel, a spirit of supreme selfdevotement to its service, and of self-denial with respect to all other objects; an aptness to teach, comprising a practical knowledge of human nature, a knowledge of the susceptibilities, affections, passions, habits of thought, sentiments and prejudices of men, a capacity to gain their confidence, win their attention, conciliate their regard, and convey to their minds the simple, persuasive, and affecting truths of Christianity. And in the exercise of their office it iş clearly indicated, that they should in their temper and conduct exemplify its spirituality, purity, humility, inoffensiveness, impartiality and universal benevolence; that they should, at whatever personal sacrifice and self-denial, adapt themselves to the state of mind and the circumstances of the people, avoiding in their temper, manners and habits, every thing, even things in themselves indifferent, which might offend, alienate or prejudice the weakest mind, obscure their exhibitions of the Gospel or hinder its success, and that their engrossing and chief business from day to day should be that of teaching, warning and exhortation, in conformity

with the command of Christ, "go teach-disciple, all nations -every creature."

Perhaps some reader may be inclined to suppose, that because there were no books or means of instruction in general use in our Saviour's time, and no sufficient places for large assemblies to meet on the Sabbath day, to hear sermons, his method and that of the apostles, of outdoor, personal and family instruction, was very proper and very necessary; but not so in the present age of schools, books, and church edifices. Shallow as this view of the case is, it has probably satisfied many a one to waste his life in worse than monkish indolence, dreaming over the trash and gossip of the day, and being in earnest only on such themes as eating, drinking, sleeping, and being clothed, while nine out of ten of the human race, whatever their schools and books might teach, knew nothing, nay, never so much as heard of the Gospel, and not a small proportion of the most favoured communities, in the midst of the greatest abundance of Bibles and other books, had no idea of the method of salvation, nor any sense of its importance to themselves.

The method of our Saviour and his apostles is founded in the nature of man, in his susceptibilities, affections, and conscience; and while the race continue to bring the same nature and qualities into the world with them, as heretofore, it will be just as applicable and as necessary, as at any former period.

The absurdity of supposing that the knowledge and influence of the Gospel can be imparted to all the individuals of any community, without the diligent use of that method, may be illustrated by supposing that a schoolmaster, being engaged to instruct an hundred children of five years old and upwards, in the alphabet, spelling, reading, and the various branches of a common education, should attempt to accomplish his object, by delivering a course of weekly lectures, addressed indiscriminately to the whole school, instead of dividing them into proper classes, and devoting himself to the constant, laborious, daily task of teaching each individual and each class separately.

Surely, words need not be multiplied upon this subject. If ministers will occasionally drop their books and papers, and look out from their comfortable and pleasant libraries upon the condition of the people around them, they will discover where the difficulty lies. Let them consider how