as it may be desirable to prevent such harm befalling them, so far it may be worth people's while to guard against it, and to overreach it, if they can. This is a part of the wisdom that our Saviour recommends, (Matt. x. 16,) and a part of Christian tactics, if not of Christian discipline. It is turning the wisdom of the serpent against himself, and foiling him with his own weapons, that we may not either be gulled or driven into a subjection without reciprocity, to be compelled to serve and be slaves either to vice and irreligion on the one hand, or to cruelty, plunder and oppression on the other.

And now, to proceed regularly with the subject of teaching in this second or sentient class of the common or inceptive discipline; in some schools and universities the course of study is, I understand, divided into two principal branches or sections, of Divinity and Humanity; the first mentioned being generally taught last where a thorough teaching shall take place; but as that seldom happens even among those who make the greatest rout about it-whatever might happen else, the most important part of common education is too often in a great measure, and sometimes altogether-neglected: so that even students who shall continue long enough under scholastic discipline, and with sufficient application to acquire a tolerable smattering of heathen literature, including mythology, with or without some acquaintance with more earthly matters, all passing under the head of humanity, can never continue long enough to be so far grounded in divinity as to have some notion of the kingdom of God upon earth which they pray for, or ought to pray for, daily while the consistence of such kingdom in Heaven shall be still more remote from their observation and belief, as our Saviour tells them, "If I have told you earthly things and ye believe not, how shall ye believe if I tell you heavenly things?" (John iii. 12.)

One should therefore be glad to make sure of the best part first if possible, by putting Divinity first in the course

of preception, as our Saviour also directs, "Seek ye first the Kingdom of God and his righteousness, and all these things shall be added unto you." (Matt. vi. 33.) But considering the forementioned diversity in this sceptical age as I call it, with regard to the teaching of divinity more than of any human science; some holding that it is to be taught one way, and some another, some too late, and some not at all, as aforesaid, assuming that it is to be taught somehow, we will now make bold, if you please, to try this assumption by a question or two for the sake of improvement; as e. g.

9. Whether the knowledge of Christ may not be taught in the same manner as other sciences?

Now the manner of teaching other sciences is this; you first of all get a few school books, if one will not serve, adapted to the science you propose to teach, as well as to certain acknowledged principles of that science, and the range you propose to take therein with your young crowd of auditors; and with these views and helps, and upon this foundation you accordingly set to work. You do not think it necessary to demonstrate all the principles that are commonly assumed in that science to the young beginners before you proceed to teach any further in it; as such principles must be supposed before a beginning can be made, and cannot be demonstrated sometimes after a very considerable proficiency; as in arithmetic for example, that one and one make two: and I contend that the same thing is to be done likewise, and nearly the same plan otherwise also pursued in teaching divinity.

Thus, you shall get a bible and a testament for the young sentients, one to each, if the school will afford it, or else one to every two or more, as it might happen to suit; perhaps you might also find a convenient synopsis, or view of the Kingdom for your purpose, as we have ONE in natural history: and then assuming certain principles as you must in natural history, or in arithmetic or any thing else; but rather more, if you should not happen to be a

linguist, you proceed to build up your docile class in the faith and knowledge of Christ with your precious collection of materials accumulated as aforesaid. They have learned the principles of Christian doctrine and worship by rote from catechisms and creeds in their first establishment, they are now to learn their meaning; they have learned a store of maxims relating to Christian practice in the same establishment also by heart, their heart is now to be established in such doctrines and maxims, and their life in a suitable practice.

More than that, it may be convenient for some of our young sentients who happen to be distinguished by the gift, to make a return for their popular education, by ministering of the same again to the people-in original or extempore preaching and prayer: the same not being prohibited to children in the gospel, if it be to women, (Tim. I. ii. 12,) but much the contrary. (Ps. viii. 2.) And more especially such children may minister to their elders in the way of a good example; which it were not too much to expect at their time of life, not being more than twelve years old. I was not more than eight myself, perhaps not more than six, when it pleased my divine Master purely to set me in the midst, (Mark ix. 36,) and the genius of Solomon to lend me an homily which I continued preaching over and over, as we curates do sometimes, I may say publicly, mounted on a stool, and surpliced in my mother's apron; until I was daunted by what I considered a disadvantageous comparison with certain itinerant preachers of the day; it may be, because others thought so, as I could not be prophet enough then to know what they were, unless it had happened as the prophet says, "Who is blind but my servant?" (Isaiah xlii. 19.) Such questions are generally " of a mingled yarn."

But some have been real prophets at that early age, as Samuel, for instance; who "ministered before the Lord being a child, girded with a linen ephod." (Sam. I. ii. 18.) And other children who had not the gift of prophecy like

Samuel may still have had other ways of sowing spiritual things to their parents and friends in return, as for other carnal things, so especially for the benefit of an early education- by God's holy spirit and providence, "turning the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord." (Luke i. 17.) And finding such excellent effects to proceed by such slender means from above, one might well exclaim with David in reference thereto, "O Lord our Governor, how excellent is thy name in all the world! thou that hast set thy glory above the heavens. Out of the mouth of very babes and sucklings hast thou ordained strength, because of thine enemies, that thou mightest still the enemy and the avenger." (Ps. viii. 1, 2.)

It will not be the first time, that the scriptural data on which these young theologians proceed have been compared with the original authorities, if it be now the first time of such authorities being put into their hands. They have been studied and compared, weighed, tested, and tried often enough to be found irrefragable; as the Psalmist observes of the originals, "The words of the Lord are pure words, even as the silver; which from the earth is tried, and purified seven times in the fire." (Ps. xii. 7.) Persons who are not acquainted with the history and practice of biblical criticism in detail can have no idea of the labour and anxiety that it has cost to many a devoted admirer of the works of inspiration, either to make or examine these and similar deductions from the same, with every advantage for his part; often going likewise into the history, or, if I may so say, pedigree of the text, in order to ascertain the genuineness or legitimacy of what is proposed for a part of it, as well as the genuine sense sometimes of what appears to be truly so proposed; "comparing spiritual things with spiritual"— in order, to know the things that are purely given to us of God:" (Cor. I. ii. 13, 12 :) and which, as it appears from this

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passage, are not otherwise to be known, even by an inspired apostle.

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And as these pious administrators and interpreters also of the word were supernaturally directed to their useful as well as learned travail, we may say of their comments, By the will of God," as St. Peter says of the word, Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost." (Pet. II. i. 20, 21.) And if we consider besides, how the private deductions of these learned divines have been often reconsidered in councils and synods, where such good things seldom make their first appearance, but are very liable to be rectified, or rounded, by vehement agitation, like pebbles on the briny beach,-we may thence imagine, what sort of task or undertaking it would be for a student only in the first circle of discipline, or a catechist either, to go about to prove all his principles before he will proceed to build thereon in divinity, as people are obliged to build continually in other sciences; and consequently, whether in this most important respect, as well as in the others before mentioned, divinity may not be taught in the same manner as other sciences. I say, yes; also that a science which is of the highest importance in itself, and the attainment of which is also proportionably difficult, should be thought to deserve more, and also more early attention than it often receives; so that it might be said to every sentient who shall have the good fortune to be approved at his yearly examination by way either of passing or encouragement, as it is by St. Paul to Timothy, "Continue thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learned them; and that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus." (Tim. II. iii. 14, 15.)