writing would be likely to vary with the changes of custom, and with every variation in the state of science and literature. In them instruction is given in almost every possible form besides that of direct prescription, by history, prophecy, allegory; by allusions to customs and manners, which have long since become obsolete : by illustrations, taken from the productions and appearances of nature, and the various employments of men; indeed, by innumerable bold and striking images and figures. Now how shall a preacher handle, in the most profitable and successful manner, the prophetical parts of Scripture, without a knowledge of their accomplishment, so far as it has taken place? And how can he determine their accomplishment, but by a knowledge of history? How show the meaning of a metaphorical word, without understanding its original import? How shall he ascertain the instruction conveyed by an allegory, without a knowledge of the forms, or customs, or whatever be the resemblance, on which it is founded? How discern the appositeness of illustrations taken from the productions and appearances of nature, without a knowledge of the geography of the country, and of the scenery by which the speakers and writers were surrounded? Individual persons and things may be incidentally mentioned or alluded to, in a manner inexplicable by us, till we learn from other sources their connexion with some important event, which materially affected the condition of mankind, at the time. There is, in short, no species of knowledge in any branch of science, which might not be desirable to the interpreter of Scripture; he might make it all contribute to the illustration of sacred truth. Suppose him to be possessed of true piety and devotion, could he but behold the luminaries of heaven with the

eye of the philosopher, to him they would in language doubly emphatic, declare the glory of God. Could he survey the productions of nature with the eye of the naturalist, he would perceive new reasons for admiration and praise. Could he look into the human frame with the ken of the anatomist, he would adopt, with a feeling before unknown, the exclamation of David: “I am fearfully and wonderfully made; marvellous are thy works, O Lord!" Or could he, guided by the clue which directs the mineralogist, dig beneath the surface, and explore the bowels of the earth, he would find indubitable traces of the same power, arrangement, and wisdom, "which guide Arcturus with his sons." It is thus that a knowledge of nature fills the mind with sublime conceptions of its stupendous Author; conceptions, which, sanctified by grace, give a more exalted character to devotion.

"How beautiful upon the mountains" must be the feet of that preacher, who, with a heart glowing with love to Christ and to souls, brings also to his work a mind thus richly stored! Verily, he shall lay the whole universe under tribute to Christ. "The daughter of Tyre shall be there with a gift."

"The looms of Ormus, and the mines of Ind,

"And Saba's spicy groves pay tribute there."

If he has enriched himself with the treasures of ancient wisdom, he will come and lay down all at the feet of Christ. If with the Magi, he turn the hallowed page of Zoroaster,' he will summon them to come with their offerings to the Saviour. At his bidding also, the discoveries of modern philosophy shall pay generous homage to Him, whose natural government they illustrate. Nothing in the whole circle of mind or matter,

will be allowed to withhold its tribute from Him, "of whom, and to whom, and through whom are all things; and for whose glory they are and were created."

Such a minister will be able to silence the atheist, if that monster exists; and drive him to the dilemma, either to acknowledge his Creator, or deny his own existence. He will be able to shame the deist, by showing that his objections to Revelation are equally valid and weighty against that system of natural religion, the excellence and equity of which he is free to acknowledge. He will be able to defend the positive ordinances and institutions of religion, against the sneers of unhumbled pride, by showing the uses to which they are subservient; as they "sensibly ratify invisible blessings, 'assist our contemplation, pursuit and enjoyment of them."

Some acquaintance with the philosophy of mind is, for obvious reasons, indispensable in a religious teacher. Without it he will very often venture beyond his depth. In Theology, as in other sciences, there are subjects on which questions may be raised, which no finite intelligence can answer. There are limits, which finite minds cannot pass. To know where these boundaries lie, is the great secret of improvement in knowledge. To know when a question is proposed, whether it be capable of an answer, is one of the most valuable attainments. If it be one that lies beyond the reach of our faculties, all the time and labor expended upon it, will not only be lost, but involve the mind in the most uncomfortable perplexity-time and labor too, which might be successfully employed upon useful and practical truths; and for no other have we time and labor to spare. These are sufficiently numerous to require our intense

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and persevering application. There is indeed, one answer to every query of the kind above alluded to-it is that which resolves it into the will of God; and numerous are the inquiries to which no other answer will be attempted, except by the conceited novice, or the proud, imposing dogmatist. How soon might we lose ourselves in contemplating the mode of the divine existence, or the origin of evil! Still it should be remembered, that truth is truth, and fact, fact; and whenever either is substantiated, it were madness to withhold our assent, however perplexing to our reason the circumstances attending it. The fact we may state, the truth we may insist upon; may show its necessity, explain its uses, describe its influence and effects, and its relation to other truths; but no further are permitted to go.

What we have already said does not comprise a complete account of the qualification of a minister required by our text. The words enjoin something more than the bare possession of knowledge, viz. a readiness to communicate it. Knowledge must not only be treasured up in his mind; but must dwell on his lips, ready to be dispensed as occasion may require. This, we apprehend, implies something more than fluency of utterance; for the most fluent are not always the most convincing, nor are their words always followed with the most lasting effect. The same truths are not equally applicable to all classes of persons, nor to all times and occasions, even though these truths be fundamentally important. And there should be as great a diversity in the manner of inculcating, adapting and applying the same truths, as there is in the characters which the preacher has to address. Now these characters are as numerous, as the diversities to be found among men. It

is his province to address all, high and low, rich and poor, wise and ignorant, and all the intermediate grades, with all varieties of habit, passion, prejudice-with various degrees of guilt and hardness. To indulge any reasonable hope of "rightly dividing the word of truth, and giving every one his portion in season," he must have some knowledge of human nature, in the common sense of the expression; must have seen and observed man in a variety of situations. Among men of the same rank in life, there is a great diversity of intellectual character; and they possess different degrees of susceptibility. The attention of some to religious truths would be soonest roused by an exhibition of skilful reasoning; of others, by tracing analogies between natural and spiritual objects. Some would be captivated by the graces of style; others, by plain common sense; and not a few, are accessible chiefly through the imagina

tion.

The heart, too, is the seat of various passions and affections, which are not to be overlooked by the preacher. Some, however depraved, have a kind of native ingenuousness, in whom the sense of obligation to serve God, would be soonest produced by appeals to their gratitude, by a feeling description of the goodness of God, in what he has done for them. Before some, he must continue to paint the odiousness of vice, till they hate their own image. To others, he must present religion in her angel tints, and heavenly beauties; till they become enamoured of her charms. And multitudes are so sottish, so lost to feeling and to duty, that he must break upon them with the thunders of the violated law; must waken their fear, the only emotion of which they are susceptible, by lighting before them, the flames of that pit, in which, persisting in

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