IMAGE EVALUATION TEST TARGET (MT-3) 1.0 I.I Uit2A |25 m m Hf U£ 12.0 ■ 1.8 warn |!i25 |U ||.6 llll^^ llln^H iiiHi < 6" ^ Photographic Sciences Corporation ^ <> <«^ ■* ** 33 «VKT MAIN STMIT WntTIR.N.V. 14SM (71*)I71-4S01 4^ 6^ CIHM/ICMH Microfiche Series. CIHIVI/iCMH Collection de Canadian Instituta for Hiatorical Microraproductlona / Inatitut Canadian da microraproductiona hiatoriquaa Tachnical and Bibliographie NotM/Not«s tachniquM at bibliographiquM Th« Inatitut* haa attamptad to obtain tha baat original copy avaiiabia for filming. Faaturaa of tbia copy which may ba biMiographically uniqua, which may altar any of tha imagaa in tha raproduction. or which may significantly changa tha usual mathod of filming, ara chacitad below. □ Colourad covars/ Couvartura da coulaur r~~| Covars damagad/ D D D D D Couvartura andommagAa Covars raatorad and/or laminatad/ Couvartura raatauria at/ou pailiculAa n~| Covar titia miasing/ La titra da couvartura manqua rn Colourad mapa/ Cartas gtographiquaa mt coulaur Colourad ink (i.a. othar than Mua or blacic)/ Encra da coulaur (i.a. autra qua Maua ou noiral □ Colourad plataa and/or illuatrationa/ Planehaa at/ou illuatrationa wn coulaur □ Bound with othar matarial/ RalM avac d'autraa documanta Tight binding may eauaa shadows or distortion along intarior margin/ LaraUura sarrAa paut causar da I'ombra ou da la fliatofsion M long dq la marga intaciaura Blank laavaa addad during raatoration may appaar within tha taxt. Whanavar poaaibla. thasa hava baan omittad from filming/ II sa paut qua eartainaa pagaa Manchaa aJeutAaa lors d'una raatauratkm app a rai aa ant dana la tanta. mala, ioraqua eala Atait poaaibla. eaa pagaa n'ont paa At* f ilmdaa. Additional commanta:/ Commantairaa supplAmantairaa: L'Institut a microfilm* la moillaur axamplaira qu'il lui a At* possibia da sa procurer. Los ditails da cat axamplaira qui sont paut-Atra uniquas du point da vua bibliographiqua. qui pauvant modifiar una imaga raproduita, ou qui pauvant axigor una modification dans la mAthoda normaia do filmaga sont indiquAa ci-dassous. r~| Cotourad pagas/ D Pagaa da coulaur Pagaa damagad/ Pagaa andommagAas □ Pagas rastorad and/or laminatad/ Pagas rastaurAas at/ou palliculAas E Pagas discolourad. stainad or foxad/ Pagas dAcolorAas. tachatAas ou piquAas □ Pagaa datachad/ Pagas dAtachAas Showthrough/ Transparanca Quality of prin QuaiitA inAgala da I'imprassion Includas supplamantary matarii Comprand du matAriai supplAmantaira Only adition avaiiabia/ Saula Aditton disponibia Th to Th po of fill Or ba th( sio oti fir sio or r^ Showthrough/ rn Quality of print varias/ |~n Includas supplamantary matarial/ I — I Only adition avaiiabia/ Th shi Tlf w» dif ant bat rigl raq Pagas wholly or partially obscured by arrata slips, tissuas, ate. hava baan rafilmad to ansura tha bast possibia imaga/ Las pagaa totalamant ou partiaiiamant obscurcios par un fauillat d'srrata, una palura. ate. ont AtA filmAas A nouvaau da faqon A obtanir la malHaura imaga possibia. This Itam is filmad at tha reduction ratio chaekad balow/ Co doeumant aat filmA au taux da rAduction indiquA ei-daaaous. 10X 14X 1BX 22X nx 30X y 12X itx aox un 2IX 32X Th* copy film«d Iwra hat bMn raproduc«d thanks to th« gwMnMity of: DouglM Library Quacn's Unlvartity Tha imagaa appaaring hara ara tha baat quality poaaibia eonaidarina tha condition and iagibiiity of tha originai copy and in icaaping with tha filming contract spacif icatlona. Originai capias in printad papar covara ara filmad baginning with tlia front cover and anding on tlM laat paga with a printad or iilustratad impras- sion, or tiM bacli cover wtian appropriata. Ail othar originai eopiaa ara filmad baginning on tha first paga with a printad or iilustratad impraa- sion, and anding on tlia laat paga with a printad or iilustratad imprassion. Tha last racordad frama On aach microficha sImiII contain tlia symbol «► (maaning "CON- TINUED"), or tha symbol ▼ (maaning "END"), ¥vhichavar appllas. Mapa, platas, charts, ate, may ba filmad at diffarant reduction ratios. Thosa too large to be entirely included in one expoeure are filmed beginning in the upper left hand comer, left to right and top to bottom, aa many framae as required. The following diagrams illuatrate the method: L'exemplaira film* f ut roproduit grica i la gAnAroaM da: Douglas Library Queen's University Lee images suhrantes ont §t§ reproduites avac la plus grand sdn, compta tenu de la condKlon at de la nattet* de l'exemplaira film*, at en conformit* avac les conditions du contrat da filmaga. Lee exemplairas originaux dont la couverture an papier eat imprimte sont flimis en commenfsnt par la premier plat at en termlnant soit par la damMra paga qui comporta una empreinte dimpreealon ou dIHuatratlon. soit par la second plat, salon le caa. Tous lee autras exemplairas originaux aont filmte en commen^ant par la pramlAre paga qui eomporte une empreinte d'impreesion ou d'illustratlon at an termlnant par la damlAre paga qui comporta una telle empreinte. Un dee symboies suh^anta apparaltra sur la dernMre image de cheque microfiche, selon le cas: la symbde -^ signifie "A SUiVRE", le symbols ▼ signifle "FIN". Les cartes, planches, tableaux, etc., peuvent fttre filmAs i dee taux da rMuction diff Arents. Lorsque le document est trop grand pour Atra raprodult en un aaul cllch4. 11 eat film* i partir da I'angia supArieur geuche, de gauche A droite, et de haut an baa, an prenam la nombra d'imagea nAcaaaaira. Lee diegrammes suivants illustrant le mAthode. 12 3 1 2 3 4 S e V THE FIELD AVD THE MENFOR " i: Ti AN ADDRESS to » i 9 ««9»9 " »>J31 3>J*3 » • « J » i J J TO TBI 3»»l> »J90d DFVINITY STUDENTS OF QUEEN'S COLLEGE, KlN-dHStON. At the Close of the Session 1859-60. • * ' • • • • • > > \X' BY PROFESSOE GEORGE, D. D. ^nbltol^cti &s iSitqmt of tfit iStu^ents. MONTREAL: PRINTED BY JOHN LOVBLL, ST. NICHOLAS STREET. 1860. l^iO Or LI *• •• • • •••• • •• •• • ••• • • ••*• :•%•. • • • water ' THE FIELD AND THE MEN FOR IT. AN ADDRESS DELIVERED AT THE CLOSE OF THE SESSION TO THE DIVINITY STUDENTS OP QUEEN'S COLLEGE, AND NOW PUBLISHED AT THEIR REQUEST. Gentlemen, — You are aware that it has been the custom with me at the close of the session, to direct your attention to some practical topic, which cannot very naturally find a place in a series of lectures on systematic theology. The topic I have chosen for the present occasion is — The field and the men for it. The Gospel has from the first been substan- tially one system. The object of its announce- ment has been from its first announcement in Eden, the same : — the salvation of men. All its true ministers have regarded this as the grand endof their mission. Their chief aim has . ever been so to present the Gospel, that through , their instrumentality sinners might be convert- ed to God and built up in faith and holiness, — and just so far as they have been successful in this, they have felt, that they were successful in their work. And I may add, that the qual- ities necessary to ministerial success have been in all ages essentially the same. All true min- isters of Christ have felt, that a full and clear knowledge of the Gospel, a firm faith in its truths, and great diligence and prudence in proclaiming these, were indispensable to their success. AH reflecting men must ever thus feel. For while the most gifted never can for- get, that a " Paul may plant and an Apollos Water" " in vain,unless God gives the increase" vet as God works by means, all wise men real- ize the obvious truth, that they have no war- rant to look for the increase, unless they go forth to the work with gifts and graces suitable to it. This is strikingly taught in the qualifi- cations which Paul lays down for ministers in several of his epistles. But while it may be iaftily assumed, that no man in any age could t)e an efficient minister of Christ without know- {cdge, faith, zeal, prudence, and diligence, yet t may be just as certainly assumed, that there liave been and still are portions of the vine ^ard, that require a peculiar adaptation of gifts id graces, in order to ministerial success. No le can suppose, that although Paul's message, (Repentance towards God and faith towards ^e Lord Jesus Christ," was substantially the ime, yet that his manner of presenting it was recisely the same to all ]>cr8ons. There can be doubt, that his method of presenting the futli in Arabia, was not precisely tlie same rhich be employed at Athens, Corinth and Rome. We see from specimens of his sermons which we have, as well as from his epistles, his consummate wisdom in exhibiting the truth in a way adapted to the intellectual capacities and the moral condition of those he addressed. It was in this sense — without ever sacrificing one principle — " that he became all things to all men that he might gain the more." Now, this is what every minister will do, who wisely aims at winning souls. His message is one— " the Gospel of the grace of God." This he must preach to the learned and the un- learned, to the polished and the rude, to the rich and the poor, for as guilty and depraved men, they all stand alike in need of the remedy which the Gospel provides. Yet while the herald of the Cross will never forget this, still, if a wise man,he will " rightly divide the word " so as to give each a portion as he may bo able to receive it. He will strive to preach not at random, " or as one that beateth the air " but with such an adaptation of the truth to the peculiar condition of his hearers, as may make it tell best on their understanding and con- science. But to do this eflfectivcly, be must to some extent be a discerner of the signs of the times, — or at all events, must have a nice appreciation of the intellectual condition and the peculiar moral habits of those he addresses. Many have been very useful in the ministry, who had neither genius nor a high order of ta- lents ; but no man was ever useful who had not talents suitable to bis field and who did not well understand the nature of the field in which he laboured. Assuming, that you are looking forward to the employment of your talents in this Province, let me notice briefly some of the characteris- tics of that field in which you are to labour. Of the people to whom you are to minister, I think it may be affirmed, that there is a pretty wide diffusion of intelligence among them. Men may not think profoundly, nor reason very clearly on many subjects and yet possess a fair share ofeducation and general knowledge. It is fashionable with certain parties to speak disparagingly of the intelligence of the people of this country. I think this an error — and an error which if found in clerical persons may in different ways prove extremely hurtful. Every candid and observant man must admit, that C,-85 4 there is some refinement of taste and a consi- i derable share of general intelligence amongst our Presbyterian people ; while some will be found in many congregations, who possess a large stock of knowledge and are on the whole correct and judicious in their literary tastes. This of the young is true to a very consider- able extent. It will be well for you to keep this in mind. There are few, indeed, of the rising generation who, from the education they are receiving, cannot detect gross solecisms in language or serious blunders in grammar. I believe you to be incapable of grave offences of this sort, but let me urge you to guard against even trivial inaccuracies. Nor should it escape your notice, that from the wide circulation of much printed matter that is really well written, multitudes of reading per- sons in our day have acquired the capacity of seeing what is at least seriously faulty in style. A style in the pulpit, which would have given no offence to their fathers or grandfa- thers, would be intolerable to many in the pre- sent generation. The preacher, who depends mainly for effect on his peculiarly refined style, would do well not to go to the pulpit at all ; but carry this sort of thing to some other place and seek for success from it there. Yet. the preacher, who addresses an audience in a style or manner essentially bad need not won- der if even good matter fails to produce any good effect. Whatever is offensive to correct taste either in language or delivery must im- pair and in some cases destroy altogether the effect of truth. When it is said, that the Saviour " spake as never man spake, and spoke as one having au- thority," I cannot but think that there must have been much in his style and delivery, pe- culiarly pleasing and forcible. In contemplat- ing the grandeur of the truth which he uttered, are we not apt to overlook the style and man- ner of delivery, which may have affected many, who could but imperfectly appreciate the doc- trines which be tau^^at ? One cannot doubt, that the sermon on the Mount was delivered in a manner admirably fitted to enlist the at- tention and move the feelings of the hearers. We know how exquisite the style is, and may we not infer that the delivery was in keeping with the style ? We instinctively shrink — the feeling is commendable — from speaking of the Saviour as an orator. Tet, when we think of the perfection of His wisdom, the purity of His motives and the warmth of His feelings, we may reasonably conclude that his delivery was perfect. This, at least, may be boldly af- firmed, that they do no honour to the Saviour and no justice to His truth, who deliver that truth in a style, feeble^ coarse or inaccurate, and with a manner, cold, vulgar, or affected. But if Qospcl truth labours under disparage- ment when thus addressed even to illiterate persons, it is easy to sec that it may be fatally marred, wheu tlnis addressed to persons of some education and taste. Such Iicarers^ if pious, may try to listen, but they listen with pain and with hardly any profit ; but if not pious, they naturally turn away with disgust. Were the disgust only felt for the ill cultured and slo- venly speaker, I should see but little cause for regret. But when the evils we deprecate awaken, as they often do, disgust to the truth itself, there is ground for bitter lamentation. Let me not be mistaken — I do not mean that the bulk of the people that you are to address are highly educated. What I mean is simply this, that the mental condition of the greater part to whom you are to minister is such, that to do them justice, you will require to be care- ful and diligent in preparing your discourses, as well as careful in the delivery of them. De- pend on it, that either a want of due mental culture, or of suitable care on your part will not fail to offend the taste and pain the feel- ings of your judicious hearers. Nor can I think well of the minister who is satisfied with him- self, because an ignorant people may not de- tect his literary inaccuracies, or be disgusted with his careless performances. If the people are ignorant, he ought to aim not merely to instruct their consciences, but to improve their understanding and refine their tastes. To be satisfied with a poor performance, because the people may not detect your deficiencies, is cer- tain to expose you to detection and severe re- prehension, whenever you happen to speak to persons of a higher order of mind. Nor should it escape observation, that a man of correct taste, earnest and thoroughly indus- trious, while most alive to the spriritual interests of his people, will indirectly but very effectually elevate their thinking and cultivate their taste. In a word, let the intellectual attainments of your audience be what they may, your reason- ing ought to be clear, direct and conclusive ; your language simple, accurate and forcible, and your delivery solemn, natural and earnest. All this you may attain to, although neither men of genius, nor of the highest order of ta- lents, if so be, you have a moderate share of education, are diligent in your studies, and thoroughly in earnest in the work of your Mas- ter. The slothful fancy all things easy, or the easiest things impossible, while the man of a feeble conscience realizes but very imperfectly his responsibility to do his very best to make the best things effective. He whose chief aim is to make a respectable appearance is not s hopeful man, and will not be a fruitful minister ; but he that does not aim even at this, is at once hopeless and despicable. He not only wants piety, who does not strive to do his best, he wants that sense of honor, which you often find in men of the world, when they strive to do their best in performing their duties. And one cannot but think, if some ministers knew to what an extent their want of mental culture, their sloth and bad taste in the composition and delivery of their discourses impair their usefulness, they would not err as much as they do, in finding the true cause of their want of success in the work. If men were to reflect, how perilous popular- ity is in the pulpit, fewer would lament the want of it. Pulpit popularity can indeed — it is well that it is so,— be possessed but by few. And even when possessed in a high degree, whateve the cont the meai can he who is u by whic fitted to son and is— striv really us may in t ing and isters m complai heart to old and §. amiss foi •I ing this n presentii ■:X this avei i)i it, there t those tl walk. ] ministry ]a istry be^ ^1 differenc wisely u Great ristic of You r ; this, so I f own sou love of our time Glared '' all evil," neral ap| cording and unt what is gratifica obtain t wealth, the oppc might a .: who hav opportui . consider nifestin^ . hasten i i indeed, ■,i Church* tices dir I into a Ic rupts th( , fessing < sure on '. while th mon wit , even m^ ^as their xthe dust '^fin our ^«n8hrin< It doe any th 18 f rosser urn aw tured and slo- little cause for \re deprecate It to the trath lamentation, not mean that are to address aean is simply of the greater »r is such, that lire to be care- >ur discourses, of them. De- af due mental your part will pain the feel- !for can I think ified with him- e may not de- ' be disgusted If the people not merely to I improve their tastes. To be e, because the iiencies, is cer- and severe re- pen to speak mind. Nor that a man roughly indus- ritual interests rery efiTectually ate their taste, attainments of f, your reason- id conclusive ; ) and forcible, a\ and earnest, hough neither St order of ta- lerate share of r studies, and k of your Mas- gs easy, or the the man of a sry imperfectly I best to make bose chief aim ranee is not a litful minister ; a at this, is at He not only to do his best, hich you often they strive to r duties. And oinisters knew aental culture, e composition i impair their I much as they ' their want of rilous popular- Id lament the ;an indeed — it ud but by few. . high degree, I 4 I whatever the world and the devil may say to the contrary, it is in no sense to be taken as the measure of a minister's success. But how can he hope to be either popular or successful, who is utterly careless of all those appliances by which truth may be presented in forms best fitted to enlist the attention, to act on the rea- son and to move the affections ? My counsel is— strive to be acceptable, that you may be really useful — strive to be interesting, that you may in the fullest sense benefit the understand- ing and conscience of those you address. Min- isters may, without any sour arrogancy, justly complain of the natural aversion of the human heart to the truths of Qod. It is, indeed, an old and a true complaint, yet, it might not be amiss for some men, who are perpetually mak- ing this complaint, to enquire if their mode of presenting truth has not tended to increase this aversion in their hearers. Be assured of it, there are other modes of giving " offence to those that are without," than by an unholy walk. If the world has done injustice to the ministry in its reckless judgments, let the min- istry beware, when censuring the world for in- difference to the truth, that the censure be wisely uttered and honestly apportioned. Great worldly mindedness is another characte- ristic of the country and the time. You must be prepared to deal wisely with this, so as to mitigate the evil and keep your own souls clear from sin in the matter. The love of the world, it is true, is not peculiar to our times, or country. When the Apostle de- clared " The love of money to be the root of all evil," he announced a principle of very ge- neral application. Men will seek happiness ac- cording to their taste and moral propensities, and until the heart has acquired a relish for what is spiritual, they will naturally seek for gratification from the things of the world. To obtain this, they will strive to accumulate wealth. It will not escape your notice, that the opportunity to do this, is a new thing — I might almost say a new emotion — with many > who have come to thi? country. And as the ji opportunity for gratifying this desire is very i considerable, it is not wonderful to find it ma- I nifesting itself with extraordinary force. " Men ^hasten to be rich." Worldly mindedness is, lindeed, the besetting sin of the American I G hurches. Even when it does not lead to prac- ^4ices directly dishonest, or degrade its victims ! into a loathsome niggardliness, it deeply cor- Irupts the heart and mars the piety of many pro- I fessing Christians. They strive to lay up trea- I sure on earth, with an avidity quite appalling ; I while they profess to serve both Ood and mam- i mon with a prim and decent bearing, which is ieven more appalling. They speak of heaven their eternal home, but their souls cleave to |the dust. It is true, Mammon has no temples in our cities, yet in how many bosoms is he Bnshrlned 7 It does no*, seem to be well understood by lany that the inordinate love of the world may as fatal to spirituality of heart, as those grosser vices from which all decent persons turn away with marked aversion. Yet it real- ly is so— for it engrosses time, thought and affection, and nnjustly withholds what is due to the claims of religion and benevolence. Hence, wherever this worldly spirit is domin- ant, it eats out the religion of the heart, and starves the Church in which it prevails. That no eye sees is the more painful, yet enough is seen of this worldly spirit to pain exceedingly every right thinking man. What can be more painful, and I may add more shameful, than to see a prosperous worldly community, in which there is just one worthy and industrious man doomed to penury — worst of all a genteel penu- ry — and that man the minister of this people. This cannot happen where piety is in a healthy condition, but it does happen not seldom, where piety is feeble and the love of the world strong. One cannot but think, that if the Manse be the only house in the older settlements of this country, from which penury cannot be banished, either the tenant of the Manse ought to be re- moved as an unsuitable servant, or the people ought to be filled with shame and remorse at their base worldly mindedness. Bat deeply important as this aspect of the question is, it is not the one to which I wish at present specially to turn your thoughts. How shall you, as the ministers of God and the guardians of souls,deal with this worldly spirit? This is the question to which i would briefly bespeak your attention. First of all then, guard against being subdued yourselves by worldly mindedness. Like people like priest, has a deep significancy as well as the opposite maxim. A minister settled among a thoroughly worldly people, although he may never betake himself to their methods of making money — indeed may have no turn for it— yet may have his heart deeply corrupted by the influences that prevail around him. Ministers are often inflv.nnced to an extent they are little aware of b' t ^0 dominant feelings that prevail among a pe«[) ► . Worldly mindedness may thus deeply tainx, the soul of the minister, and may be just as fatal to his spirituality as if he were to work on a farm, open a store, or higgle in bar- gain-making with the sole wish of making property. It is easy to see that no minister can ever be so thoroughly in the wrong place as the man who lives among a worldly-minded people, with his heart and life entirely secular- ized. I need hardly add that such a people are all the more likely to do what they can to keep him in poverty, while, by his talk and general example, he deepens their love of the world. It were scarcely virtuous to warn such a man of his imprudence, yet his imprudence costs him more than he is aware of. But this is not the worst — nothing is more natural than that between such a minister and people, the very face of religion will in the long run be lost. Indeed, in a worldly-minded cugrega- tion, the most spiritually minded man has every way a hard task, nor let him suppose that he will ever accomplish his task well by profess- ing a supercilious disregard for the world, or by recklessly denouncing it. The former is often a mere pretence, the latter but hardens the heart. The spirit of the world is not by either 6 ! ( of tbese ways to be exorcised. That can only be done, as far as man can do it, by giving a clear exhibition of truth and a just manifesta- tion of a simple and high spiritual mindedness. Indeed, it avails nothing to denounce avarice and declaim against the worthlessness of riches. If you are to do any good to the slave of the world, you must show him, first of all, that he has a soul, that ought not to be thus enslaved — a soul that needs something infinite- ly better than the world can give for its true and lasting happiness. But while a full and clear exhibition of the doctrines of the Bible as to the ends of man's being, and his true interests as an immortal creature is to be so given, that worldly men may see their folly and their dan- ger in seeking merely the treasure that grati- fies "the lusts of the eye, the lusts of the flesh and the pride of life," yet it will be chiefly by a well developed spirituality in your every day walk, that you will teach most eflfectively the wickedness and madness of an avaricious spirit. Good example is specially required here. — Worldly men, who can hear without a pang of remorse, or a moment's serious consideration, the inordinate love of the world denounced, and spiritual things commended from the pul- pit, because, as they think, done professionally, cannot so easily overlook a consistent spiritual walk in their minister. They know him to be intelligent, and to have a relish for all the in- nocent enjoyments of life. They see that he despises not wealth, but properly values it as means to its legitimate ends — for he is no as- cetic, no ignorant fanatic, no sly hypocrite : — yet they see that he sets not his heart on earthly things, but is really doing what he teaches — laying up treasure in heaven, where his heart is. They can hardly altogether mistake such a man. Theyfind from observation that,although he does not refuse to talk of the things of the world with them, yet the coversation on the^e is not what warms his bosom, or brightens his eye. It is when he talks of things spiritual and eternal that his heart seems to burn within him. And even they have a kind of faint notion, that although he rejoices — no man more so^ in their temporal prosperity, yet it would give him a far puret and higher joy to see their souls " in health and prospering." Nor can they fail altogether to perceive that although he is sincerely grieved at any tcmitoral loss they sustain, yet his sorest grief is that they appear so indifferent to the loss of their souls. It is but in a dim and poor way that worldly men can see all this ; yet even to see it imper- fectly may not be little. I do not say that the man who thus carries himself year after year among a people will either be fully understood, or will in all cases break up their worldly mindedness. The spirit of God alone can truly draw off their hearts from the sinful love of the world. Yet among all means for this, surely none is so powerful as the every-day walk of a truly spiritual minded minister. Besides, he is really the man from whose lips the most for- cible warnings come against the folly of trust- ing to uncertain riches, and the most efiiictive admonitions to seek that treasure which " neith- er moth nor mat can corrupt." Admit that the best man may do little by the wisest teaching and holy example to root out worldly minded- ness — yet who can think, without a shudder, of the man, who, whatever he says on the Sab- bath does, nevertheless, by his conduct through the week in his intercourse with his people, but deepen their love of the world and keep their conscience easy in the practice of this sin. Great is that man's guilt. Yon will, I trust, keep your soul clear of it. Show by your conduct, as well as by your words, that you seek for yourselves, and ardently wish all that hear you to seek, a better country — even a heavenly. Let all that are under your minis- try understand that your great aim is to make them rich towards God — unspeakably rich in the friendship of God. It cannot be regarded as a harsh judgment to say that many in this Province have the form of religion without its power. Yon will come into contact with not a few who have not even the form. Many of these persons in their native country made a profes- sion of Christianity, but have dropped it since coming here. It is abundantly plain that these men did not need to put off much of " the livery of heaven," and their children will have to put off less to take that place in the world which really belongs to them. I cannot, how- ever, readily join in the declaration so often made, that it is better for men to be without any profession of religion than to make a poor profession. When a man who has often sat at the communion table, fairly takes his place with the world, his position is peculiarly perilous. Yet this may be truly said, that for the earnest minister, the change simplifies the difficulty of dealing with him. His position is now defined — he plainly declares himself to be " without God and without hope." This is true of every man of the world, whether he has laid aside a formal profession, or never made one. But as to the former, you cannot fail to see that if he will listen to you, you are not embarrassed in giving your appeals all the directness which the case demands. In dealing with such, deal tenderly and prudently ; yet honestly and ear- nestly beseech th' m to flee from the wrath to come. You can tell them that by their own admission they have neither part nor lot with Jesus — and you can without any indelicacy tell such, that even now, they are in condemnation, and if they repent not, they must perish eter- nally. In all probability, with many of these persons, your pointed and earnest appeals will be ineffectual. The want of success, however, should not readily discourage you, for al- though often disappointed, yet, if you ap- proach them with the love of the Saviour, and love to their souls burning in your bosom, and speak to them in the meekness and gentleness of Jesus, as well as with his truth- fulnesa, your labours may be blessed in cases which at first seemed the most hopeless. Min- isters, who in a spirit of noble self-denial and untiring love pursue this course are often in- strumental in plucking many brands from the burning. Indeed, far more of this work must •;* be done be truly " to go to come to pract: those w These ml but over knew th a holy a come in. ful wor meeknes plished ( not strai why sho of labou But especial , fession o power o '■ These the mor minister ( makes n ' your m( ceived. He is c : you, bee bring. ; you thai :, ledges y } mere foi [ nor the ; speak tc i cacy fori I question I time nei f self^ not P regard I ^' You cai judge b unto ho in man^ painful ; though ! put on ' they ha = And y( unjust. afraid harshly • are fla the gf! quity," though times e , great cl after yc can, yo i; profess! .; name 1 •' yoursel there t stcadil] an exhi men sh ian. J i • a view Admit that the risest teaching^ orldly minded- it a shudder, of ^s on the Sab- onduct through Ih his people, ^orld and keep ractice of this t. You will, I f it. Show by 3ur words, that dently wish all country — even der your minis- aim is to make sakably rich in larsh judgment :e have the form with not a few Many of these made a profes- Iropped it since )lain that these much of " the Idren will have ce in the world I cannot, how- ration so often i to be without to make a poor as often sat at !8 his place with liarly perilous, for the earnest the difficulty of is now defined to be " without is true of every las laid aside a le one. But as o see that if he embarrassed in rectness which with such, deal nestly and ear- n the wrath to ,t by their own rt nor lot with ' indelicacy tell condemnation, list perish eter- many of these !st appeals will Bcess, however, e you, for al- !t, if you ap- f the Saviour, •ning in your i meekness and mth his truth- )le88ed in cases lopeless. Min- self-denial and e are often in- rands from the Lhis work must be done by the ministers of Ohrist, if they will be truly faithful to their Lord. The command '* to go out to the highways and compel men to come in " has been but very partially reduced to practice by many who are faithful enough to those who attend their pulpit ministrations. These ministers feed those who come to the feast, but overlook such as have forgotten, or never knew that a feast is provided. There must be a holy and prudent violence to compel such to come in. In this peculiarly difficult and need- ful work, strong faith, ardent zeal, patience, meekness, perseverance and love have accom- plished great things. " The spirit of the Lord is not straitened, — His arm is not shortened," and I why should not His servants in this department ; of labour yet do great things in saving souls. But now let me direct your attention more r.> especially to those who make some sort of pro- <£ fession of religion, but give no evidence of its M, power on their hearts. '•^ These form the larger, and, in some respects, ;p the more difficult class, with whom an earnest i; minister has to deal. The man of the world 'I makes no profession of feeling any interest in y your message. With him you cannot be de- a ceived, nor does he attempt to deceive you. He is coldly polite, or coarsely repulsive to ,,: you, because quite indifferent to the gospel you • bring. Yet, possibly, his heart is not colder to ,; you than is the heart of the man who acknow- >|« ledges you as the minister of Ohrist, but as a § mere formalist, neither loves nor esteems you, nor the truth that you utter. Still you cannot speak to him as a mere man of the world — deli- cacy forbids this-a tender,although sometimes a questionable charity,also forbids it. At the same time neither justice to that man's soul, to your- self, nor the truth, will warrant you frankly to ^ regard him in your heart as a believer in Jesus. You cannot discern spirits — no— but you can judge by fruits, and you see in him no fruit unto holiness. You would fain hope, but find . in many of these cases that you cannot. The painful conviction is forced on you, that al- i though these men name Christ, they have not ^ put on Christ~they have no true faith. For • they have no works that manifest true faith. si And yet, as to some, this judgment may be ,;: unjust. You will dread this ; hence, be M afraid of judging hastily, lest you judge '"% harshly. This is indeed needful — for as there :» are flaming professors, who are still " in ' the gall of bitterness and bonds of ini- ;i qulty," so there arc hidden ones whose piety al- ^ though real is but little developed, and some- ■^ times even unwisely concealed. Here you need great charity, forbearance and prudence. Yet after you have carried these graces as far as yoa can, you will be forced to conclude of not a few professing Christians, that they have but a '% name to live. Well then, if you are to keep ■?| yourselves clear from the blood of their souls, ;; there are two things which you must hold steadily in view. First — ^you must give such ,'^t an exhibition of Gospel truth as a whole, that <^- men shall see clearly what it is to be a Christ- ian. And next — you must not only give such a view of the doctrines essential to saving faith, that men may know what these are, but also, be specially careful, so to unfold the re- lation between faith in these doctrines, and a godly practice, that it shall be clearly seen, that he that utterly fails in the latter wants the former. A half view of truth is not half the truth, in many things it is not truth at all. I cannot thiiijf. it possible for an intelli- gent man to give a full view of the Gospel with- out unfolding a deep sense of responsibility to duty in every one who professes to believe the Gospel. It is nevertheless plain, that there may be such a partial and disjointed view given of the Gospel, as shall greatly weaken a responsibility to duty. If it be fatal, to teach men to trust in anything but Christ's righte- ousness for justification, it is scarcely less fa- tal, to present this grand doctrine in a way by which men shall fancy they embrace it, and yet feel easy, although they have no righteous- ness of heart and life. It is dangerous to souls and dishonouring to the Saviour, to preach up His priestly office to the disparagement of Hia kingly authority. Indeed, no just view can be given of one part of the mediatorial work,unless just views are given of all the parts of it. It is in fact partial and disjointed views on this, that lead to much error in theory and to much practical inconsistency in professing Christians. Not understanding the perfections of God and His government, men do not see the nature of sin, nor their guilt and helplessness under it ;— hence, do not see the need of a Divine Saviour and a Divine Sanctifier. And, not understand- ing the end of redemption for the glory of God, and the highest interests of the soul, they do not see the need of holiness— hence they re- main satisfied if they can prate sacred phrases, although their hearts are impure and their lives unholy. It really needs no saving faith to say '■ Lord, Lord,'' and when men do this, yet do not the things which the Lord requires, they give painful evidence that they have no true &ith in Him, either as Saviour or Lord. But then you must observe, that in dealing with formalists who are at ease in Zion, you are not to go to them and charge them directly and personally with formality and hypocrisy. A man of a bitter and fanatical spirit may do this under the pretence of being highly consci- entious, and yet show nothing more plainly in the whole matter, than his own indiscretion and spiritual pride. Such conduct even were it tolerated would be unwise and often exceeding- ly uncharitable. But though you ought not, and cannot do this, you can preach to these care- less men a whole Gospel. This you must do, and in doing it must labour with all possible clearness, to set life and death before them — to show them what God is, and what He would have them to be and do, that they may become His adopted children on earth,and His glorified children in heaven. In a word, in all your public ministrations you are to unfold the truth with such plainness, force, and directness, that men may be driven from every refuge of lies and find no rest, till they find it in Christ — and find no abiding rest in their faith in Him till they find evidence for this iu a holy life. By thus unfolding the truth in its fulness, and uttering it with the fearlessness and earnest- ness of men,who feel that they " stand between the living and the dead " you will probably offend many, but then you may be instrumental in this way in saving not a few. But whether men will bear or forbear your cry must be — " What meanest thou *'0 sleeper" anse and call upon thy Ood." Hot must you wonder, if, even when you give the Gospel trumpet no uncertain sound, you fail to arouse some to a sense of their danger. This will be painful to you, but then you will have the con- solation that you have done your duty to these men, who will not be warned. But if you do not warn them as you ought, what must your reflection be, if after many years in the ministry among a people, you have to look on a widely diffused formality around you, and conscience shall whisper — if conscience can still whisper — that you have all along been uttering smooth things, although in a Gospel accent and saying in effect, peace, peace, to those, to whom you were bound to declare that for them there was no peace. If it be sad by your imprudent tone, to see you preach men back into the ranks of the world, it must be even sadder to see you preach in a strain, that shall soothe men of the world into a false peace within the pale of the Church. Serious misunderstand- ings and resentments betwixt a minister and his people, must in all cases impair, and in many cases utterly destroy his usefulness. But when a people sunk into utter formality, are on good terms with their minister and he on the whole well pleased with them, although he sees no signs of spiritual life among them, then there is a spectacle even sadder than that of dispeace. The minister may be to such a peo- ple " as one that playeth very pleasantly on an instrument," yet little as he thinks of it, he is playing a very terrible kind of dead march. The peculiar forms which infidelity is assum- ing in the present age, should engage the serious attention of those preparing for the ministry. The ministers of religion should not only be able to teach the truth, but to defend it against all enemies', and should be able to do this with clearness and force when its foundations are assailed. No doubt there are communities in which there are no persons who either avow or propagate infidel opinions. In such places, ministers may fancy that they have no call to war against an enemy not in the field. Yet it might be well not to conclude too hastily that there are none amongst their flocks, who seek to subvert the grounds of their faith. Besides it should be kept in mind that young men, who are brought up where this danger does not pre- vail, may, when they go forth into the world, find in the first counting house, or workshop in which they are to labour, some avowed enemy of their faith. It cannot be well to permit pions but simple minded lads to enter on life wholly unprepared to meet the assaults of glib and subtle sceptics. That they be well grounded in the Jaith and influenced by right motives, furnishes unquestionably the best pro- tection against the dangers of unbelief, as well ai the Beductions of vice. Tet, powerful m the opposition of mere silence, sustained by a consistent walk, may be, it is not in all cases creditable to a man's understanding, or the faith he professes, when that faith is open- ly assailed. The truth is, that persons of some education ought not only to be able to give a reason for their faith, but also to shew, that infidelity is wholly without reason when it as- sails Christianity. But if a man can neither give clear reasons for his faith, nor clearly reason against infidelity, although a good man. he not only runs the risk, by his silence or ab- surd replies, of confirming the infidel in his opinions, but of shaking the faith of others who may be listening. Every educated man ought to understand to some extent, the lead- ing arguments in defence of revealed religion. The time has come when this must be done, and done too in a way that shall enable Chris- tians to meet infidelity, in the new forms in which it is now coming forth. If infidelity does not in our day invent many new arguments it displays at least wonderful art, in presenting its old sophistries and dog- mas in new and imposing methods. In former times, infidelity generally lay imbedded in a bul- ky volume of metaphysics, which few read and fewer could pretend to understand. In our day although infidels vaunt as much as ever of their philosophy, and indeed pretend to press into their service no small portion of modern science, yet they have the art now of dissemi- nating their scepticism in popular forms, so as to suit the tastes and gratify the passions of all sorts of readers — now making high preten- tions to critical knowledge in ancient records — at another time professing to draw conclusive arguments from geology or ethnology, and anon, when it suits their purpose appealing directly to the sensual passions, or merely sneering at what they call superstition and hu- man weakness. Verily infidels have in their own way, and for their own ends, become all things to all men. Hence they adapt their teaching to all sorts of thinkers, and especially to that large class, who have a smattering of learning, but not enough ever to think to any good purpose. If pride be the chief source of infidelity, assuredly infidels never succeed so well, as when they appeal to that vanity in their readers, which lives on the assumption of know- ing much. If Christianity can fearlessly boast that she has no dread of true philosophy in any one of its departments, yet it cannot be denied, that many good (but ill-instructed Christians have much to dread from philosophy falsely so called. It is at once a pleasing and painful reflection, that the simple minded and honest man, is, from his very honesty apt to be sadly perplexed, when he has to deal with that so- phistry in argument, which he never employs. The truth of the matter is this — Christian men ought not only to be furnished with a clear outline of the argument for revealed religion, but should also be taught, how contemptible the sophistries are by which sceptics seek to overthrow their faith. There are many books which, if carefully read, would admirably ans- et, powerful as snatained by a is not in all derstanding, or »t faith is open- persons of soma s able to give a to shew, that son when it as- an can neither th, nor clearly gh a good man. is silence or ab- 3 infidel in his ;h of others who ited man ought int, the lead- realed religion. must be done, II enable Ghris- 1 new forms in 17 invent many least wonderful stries and dog- )da. In former bedded in a bul- h few read and ,nd. In our day ich as ever (xf retend to press tion of modern ow of dissemi- lular forms, so the passions of ig high preten- incient records raw conclusive thnology, and )08e appealing ns, or merely stition and hu- have in their ds, become all adapt their and especially smattering of think to any hief source of er succeed so vanity in their pttonofknow- iearlessly boast osophy in any not be denied, ted Christians phy falsely so g and painful d and honest pt to be sadly with that so- ever employs. ~hristian men with a clear taled religion, contemptible ptics seek to many books dmirably ans- y wer both these ends. Still it is obvions, that I on this, as well as on other matters, the pul- i pit must not only give the note of warning so [as to lead men to read and think, but to the I balk of men, must furnish the arguments that [shall conduct to safe 'conclusions on this mat- jter. Id a word, men must not only be taught I from the pulpit what their faith is, and the evi- I dence on which it rests, but they must also be taught how to stop the mouths of gainsa/ers. Every minister should not attempt this — in fact no one should do so, until he has thorough- ly studied the whole question. Indeed, few things are more perilous to a people, than to S be frequently addressed on the points in dispute ;| between Christians and infidels, by a man of 5 little information and hazy perceptions — whose defence is chiefly made up of bitter and vulgar vituperations, or very silly declamation. No- thing can be worse than this — the thoughtless y remain uninstructed, sceptics sneer and tri- I umph, while the wise are mortified to think I that their minister should have nothing better to advance, when professedly engaged in de- fending the foundations of their faith. Nor :,i will it do now, to be merely well versed in the >■: arguments of Warburton or Paley and others of the old masters of reasoning on this subject. These were indeed great men, and they have , left us a noble store of defensive armour. But i while no young minister can safely overlook gthe weapons which these masters of sacred dia- ;:f lectics have prepared for him, yet neither will 4/ it be safe for him solely to depend on this sort of armour in the conflicts which he has now to wage with infidelity. As the enemies of truth have adopted new methods of assault, so its friends must employ new means of defence or, at least, employ the old arguments with that new skill, which modern research, improved criticism, and a better logic have furnished. All this is true when the conflict is with avowed sceptics from without, but you need to know that some of the most dangerous enemies are now at work within the Church. Socinian [' divines had long held loose and pernicious no- tions on the inspiration of scripture. No one wonders at this, as every Biblical scholar knows that some of their peculiar views can only be sustained by destroying the claims of .( the Bible to a true inspiration. But one has ' now to confess, with shame, that some clergymen within the pale of Trinitarian ''■> churches are giving to the world, such views j of the inspiration of the Bible, and of tlie want '$ of genuineness of large portions of it, as cannot ^ fail to shake the faith of those who believe fe their teachings. The danger from this quarter p is at present all the greater, that some of these il men make high pretensions, to a certain kind P of learning now much in vogue. They general- "l^ly get the credit of being able German scholars, /and this, with many is supposed to be synony- ;'mou3 with great erudition and extensive theo- I logical acquirements. German learning if wisely employed may assuredly do good, but ;much of it appears to have made some of our i learned men not only insuiferably vain, but al- imost mad in scepticism. To defend Christian- ity now, yon really require to anderatand how to defend it against certain learned clerical persons. Those who know what these men are doing to undermine the walls from within, can entertain no doubt that they are doing more mischief than the open enemies from without. I do not speak of the monstrous inconsistency of these men, and their loathsome dishonesty— but I take leave to say, that no enemies of the truth are more dangerous than those, who, while they avow Christianity to be from God, yet, labour to awaken suspicions in the public mind as to the genuineness and inspiration of the sacred volume. They tell you, that reason and enlightened criticism demand this at their hands — well, meet them with enlightened cri- ticism and with a clear logic, so that you may be able to shew that their Philological pratings, hypothetical surmises and groundless inferences are the very opposite of enlightened criticism, or profound reasoning. But mark it — and I beseech you ponder it well — if you are to be success- ful in meeting the avowed sceptic, whether he comes forth with his mystical Pantheism, or is the subtle doubter with his metaphysical quib- bles, or the p7)i;i>sophical doubter with his false inferences from science, or the clerical sceptic with his new readings and his new canons of criticism on the sacred text : — you must your- selves be men with a fair share of learning, of patient research and varied and extensive in- formation, of clear apprehension, of sound rea- soning of good sense and healthy piety. Without even touching on the prophetical view of the question, yet I cannot but think, that they are in the right who suppose, that the last terrible conflict that the church is to have will be the deadly conflict with infidel- ity, unfolded in some form of well-defined atlieism. Now, one cannot but ask with anxiety, is the church prepared for this? — are her ministers fully armed for the con- flict? I know well, that this battle is not to be fought and won by mere logic, even when a sanctified logic employs all legitimate ap- pliances. Yet, if God is to give the victory, as he assuredly will, the friends of truth and especially the leaders of the Lord's host should be prepared for going into this conflict, not only " with the armour of righteousness," but with all the means by which this armour can be made most efiFective. It is pleasing to think, that the armoury was never so well fur- nished with weapons, both of ofilence and de- fence as at present. From this then, arm yourselves — or to drop the figure, endeavour to acquire all that knowledge and all that va- ried mental culture, by which you may be enabled to repel the assaults of those who are attacking the foundations of our faith and hopes. It were mischievous to teach those, who are looking forward to the ministry, that all be- fore tliem is full of difficulty and discourage- ment. If the Lord hath sent you into the field, if the Lord goeth before you, if the mighty God be at your right hand, you have nothing to fear, but every thing to hope. This joyfully admitted — still, to understand the nature of the 10 !i field in which you are to labour, and " the signs of the times" in which you lire will all the better prepare you for your toils, trials and success. I hare already indicated plainly enough, that I think, if a minister in this country is to be successful in his work, he must possess rather more than an ordinary share of gifts. If genuine piety be indispensable to a minister in any part of the world, it is plain he needs a large share of that here, and to make it effectire, he must be a man of mental culture, eztensire informa- tion, untiring persererance and great good sense. In any part of the world a minister that lacks these gifts must fail of doing good, but in Canada he can hardly fail of doing much eril. If he does not gire the same offence to the igno- rant, as to the well instructed ; yet it is no paradox to say, that it is to the former not to the latter that he prores the more mischierous as a minister. The truly accomplished man — accomplished in the fullest sense, strires to raise tjie standard of taste and intellect as well as of piety among a people. Indeed experience shows that gifted ministers, if their gifts are truly consecrated to the Lord are the most suc- cessful in the conrersion and edification of souls. Without respectable natural talents no man should think of the ministry. But then bear in mind, that whaterer your natural talents are you will utterly fail in your work unless these are cultirated in erery possible way. When you hare done your uttermost to cul- tirate your o^n minds, you may not produce sermons characterized by the highest finish, or marked by profound or original thinking, yet you will hardly fail, with prayerful labour well directed, to produce discourses which will please and edify those you address. Nor is it necessary that a discourse to be really good, and to do good, should possess the attributes of the highest literary excellencies. But if through vanity or sloth you become careless in your pulpit preparations and take up with the slug- gard's creed, that anything may do — or what is not better, attempt by little affected arts of style, or little tricks of delirery to make up for the hard toils of the study — ^you will offend the intelligent, griere the pious and utterly fail to instruct the ignorant. I do not know in what part of the vineyard such men can be useful — I am sure they will nerer be useful here. In conclusion, if the riews giren of your field of labour be correct, you cannot but see that in addition to other qualities you will require a high and a holy earnestness of soul for your work. There is uo part of the world where a minister of Christ may innocently lire the easy life of a country gentleman, or spend his days in the elegant pursuits of literature ; but in Canada this sort of thing in either form needs not beattempted. The battle Aere must be fought in downright earnest, or you may count with certainty on defeat and disgrace. When you enter on the work, then, I beseech you enter on it with strong faith, ardent zeal, and burning lore — strong faith in that God whose minis- ters you are, — ardent zeal to adrance the cause of truth — and burning lore for your Saviour and the souls of men. If it shall be so with you, then may one hope that you shall so preach as not to offend the intelligent, and yet instruct and comfort the humblest of your flock — Then may one hope that you shall preach so as to arouse the worldly minded, break up formality, remore doubts from the weak, and silence the talk of foolish men. In a word, my dear young friends, so lire and preach that through the grace of Ood you shall hare many for a crown of rejoicing in the day of the Lord. This is my wish for you all — this shall be my prayer for you all — Gentlemen fare you well. :% \U ¥ cies. But if through i careless in your B up with the slug- way do— or what ia le affected arts of ?ery to make up for •you will offend the and utterly fail to not know in what en can be useful — useful here, given of your field nnot but see that you will require a I of soul for your the world where a ently live the easy or spend his days literature ; but in either form needs ere must be fought I may count with ;race. When you seech you enter on leal, and burning rod whose minis- fidvance the cause for your Saviour shall be so with ou shall so preach t, and yet instruct your flock— Then 1 preach so as to ■eak up formality, k, and silence the d, my dear young that through the many for a crown ! Lord. This is ill be my prayer rou well. -if * 5" ;•■■•;•>