this we reply, that nothing is more common in the scriptures, than to transfer the relation between father and son to spiritual relations. In this very book, men of a godly spirit are called sons of God. The disciples of the prophets are denominated their sons; and the above-cited appellations of the wicked, in the New Testament, show that the reference of the term to spiritual connexion with Satan, is not unusual. Also, in the passage which has been quoted from the book Sohar, they are called "the children of the old serpent.'

With regard to the second part of the argument, it is by no means sufficient to exclude wicked men from the seed of the serpent, though it is not to be restricted to these, but to comprise all Satan's progeny. As Storr has observed, (p. 431.) Facile videmus etiam serpentis progeniem esse progeniem mulieris, sed indignam hoc nomine ex quo desciverit ad communem sui generis hostem."*

3. Such a Protevangelium would have been altogether unintelligible to our first parents; for they as yet felt no need of a Redeemer, and had indeed no conception of his destined office." The allegation is contrary to the narrative. That Adam and Eve were seized with a deep sense of guilt, after partaking of the fruit, appears from their shame, the common fruit of sinful desire produced by the fall, and of their accusing consciences. The same thing is apparent in their painful fear of God, with whom they had hitherto maintained affectionate communion. This sense of guilt must have been greatly augmented, when the curse of God upon the earth went into effect, and man was expelled from Paradise. He was more and more reminded of his guilt, by all nature, once subjected to him, but now rising in opposition-by his own body, already become perishable, and from the very moment of the fall, beginning to die; above all, by the tumult within his breast. But, together with this sense of guilt, there is a conviction that redemption is needed; and with the latter, a capacity for receiving the promise of an approaching victory over the kingdom of darkness. This annunciation was useful, not to Adam and Eve alone, but to all their posterity. It is from this and similar instructions communicated to our progenitors, that those reflected intimations of future deliverance and glory have proceeded, which are found among the heathen.

*See Calvin in loc.

279

ART. VIII.—THOUGHTS ON THE MENTAL AND MORAL CHARACTER OF CHRISTIAN MINISTERS.

THE mental and moral character requisite for the minister of Christ, is more elevated and perfect, than common sentiment demands among any other class of men. The objects of his profession are connected with higher results, than spring directly from any other department of human effort. He is called an ambassador. But whence does he come? From the court of Heaven he comes to a rebel province of the Most High. He proposes terms, for the restoration of this province to an allegiance no less needed by the subject, than demanded by the Sovereign. His message is ultimately to raise spirits who were created "a little lower than the angels" from the depths of moral degradation to no less than angelic purity. As the messenger of heaven, we expect to see in him the character of its denizens, if not of its native born subjects. As the ambassador of a foreign court, we expect in him all the accomplishments necessary to his favourable reception wherever he appears. During his residence amongst us, we look for an exhibition of the common qualities most valued by the judicious amongst men, together with the lofty virtues which flourish in full perfection in his Sovereign's court above.

But what are the elements of this almost unearthly character so justly demanded? As an intellectual qualification, the creative power of thought is more highly necessary in the Christian ministry than in any other practical department of life. This noblest capacity of intellect does not lie in the ability to think what never before entered the human mind, but in the ability to originate, as occasion may require, the most valuable thoughts upon any important subject of common reasoning. They may, indeed, be such as could easily be borrowed from others, or they may be such as could not readily be found in a common library, but to the individual, they are often new, and in their peculiar relations and dress, quite original. How far they are occasionally "new things under the sun," is of little consequence to our present purpose. The mind possessed of this creative power, resembles another of the same order, as does the skilful artisan his equally skilful neighbour, in the same branch of business. From similar raw materials, they produce wares similar in the general, though, not on that account, less

the original production of each. Such a mind differs from the common cultivated mind, much as the manufactory does from the shop where its products are stored, and dealt out to the customer. What we mean to assert, then, is, that the intellect of a Christian minister should be a manufactory, producing its wares from raw materials to meet any demand, and not a mere store house through which they may pass to the buyer.

But why, since the minister of Christ is not to be a teacher of new truths, does he peculiarly need the mental power in question? Will he not be more faithful as a messenger of God, if not tempted by conscious power to substitute human wisdom for divine truth? Why need he be more than a conduit from the fountain of the divine mind to the human receiver? This last question suggests one of the reasons for which we seek. Truth cannot pass freely from the divine mind, through that of the preacher to the hearer, unless the former makes each idea his own, and moulds its form so as to favour its communication in any given circumstances. Borrowed ideas can have no dress to fit them well, except the one in which we find them, but this may be far from the one necessary to our purpose. Our own ideas can be clothed in a great variety of dresses, as occasion may demand. Besides, the preacher, in the midst of opposers, as he always really is, will ordinarily find no adequate stimulus to efficient action, in the feeble impressions made by the conclusions of other minds. His intellectual and moral views must have the depth of self-formed conclusions, or they will often fail in the hour where decided action is most necessary. The arduous struggle for truth will be feebly maintained by those who rely upon human testimony in cases where it is not the kind of testimony that supports any conclusion.

Again: The interpretation of his message can be entrusted by the preacher to no human mind but his own. Nor will he trust his own unaided powers; but under the promised influences of the Holy Spirit, he must get his most valuable light, in all cases of great difficulty, in the interpretation of Scripture. Suppose he takes up his book of instructions from the court above. He sees great obscurity in many passages, and those too of much apparent consequence. Shall he seek relief in the judgment of others? Let him select a small number of commentators, (for he surely, ought not to follow any man implicitly) whose learning and piety are equally unquestionable, and he will often find it more difficult to decide upon the claims of jarring

opinions, than to form his own, unaided, except by the Spirit of God. The preacher, who relies mainly upon commentaries, is often reduced to the necessity of either passing by important parts of his message, or advancing the opinions of men equally fallible with himself, in the place of divine truth.

A mind that can strike out light in the darkest places, is also necessary, from the fact, that the wisest and best men disagree materially as to the best mode of delivering the message of God. True, the ministers of Christ may secure a respectable standing in the world, by falling into the most common forms of exhibiting truth, but they cannot be at all secure in this way of general success in their ministrations. The best forms for human transactions must often be reduced to their first principles, or they will pass off as mere forms. The complex idea in the minds of thousands in regard to public worship in all its parts, leaves out the first principles of the institution, and may do so for years, unless something more than unvarying forms call attention to the substance of the whole matter. To effect any thing toward the removal of this evil, there is needed independency of thought and observation, applied to the various circumstances in which the preacher may be placed. Others cannot think for him. Their advice will be as various as the circumstances in which God has been pleased to bless their labours, while still more discordant opinions may come from those, whose attachment to human wisdom has prevented their ever preaching the Gospel in those simple modes, which have always proved most effective. What then shall he do? He must judge for himself. If baffled in one course he must vary his mode, always taking care to keep within scriptural limits of proceeding. This is what men do in every department of life, or fail to accomplish any thing valuable. Are we told that here is no field for experiment and innovation, since God himself has prescribed the means of grace to be employed? But where is the proof that in the details of the general mode, in which we are required by our standards, to exhibit truth and seek the welfare of souls, the common forms are the most efficient that can be found? Our mode of publicly teaching divine truth is by no means the primitive mode, and may not be in all respects the best one. Much is necessarily left to the judgment of every Pastor, in the details of work as a Shepherd. The state of the human mind, though in many respects ever the same, is perpetually various in its relation to the modes of approaching it with VOL. III. No. II.-2 N

revealed truth. In almost every department of human science, great improvements in teaching have been recently made, and it seems by no means impossible that similar ones in the mode of teaching religious truth may, to a certain extent, yet be made. The arithmetical works of Colburn have given entirely new facilities of access to a common branch, and although an improvement to the same extent may not be possible in religious teaching, yet much may be accomplished by new modes of analyzing and illustrating moral truth. May we not suppose it possible, that amongst the causes of that mighty influence to be exercised by the scriptures, before the full day of millennial glory, will be some mode of exhibiting truth in a manner so intelligible and forcible, as at once to convince the judgment of every hearer?

Another consideration suggests itself. Impenitent sinners have defensive armour fitted to resist all common attacks. Can they be assailed at no points, when they have failed to provide for defence? Are they invulnerable, even to the "heel" itself? But none except an independent thinker, can ascertain the cases where, and the manner, in which' new attacks, supposing them possible, can be made. What would a Bonaparte accomplish, unless he could make a path in places never before trodden by man? The Christian minister is not leading the armies of his king against weak and pusillanimous foes. They are not weak, who have held a world in bondage for almost 6000 years. In warring against such foes, weak and irresolute men, daring only to act according to the letter of their orders, as reported by others, can hold no important post. Those teachers who in meek dependence upon heavenly guidance, can form their own opinions, especially upon practical points, will be almost alone in doing great service to the cause of Christ.

A creative mind is highly necessary to the Christian minister, to enable him to tax the known universe for illustrations of divine truth. The effect of truth depends much upon the dress in which it appears. We are often deceived in supposing that its statement in abstract terms is most favourable to its own peculiar tendency. We have no terms properly abstract. The question of selection generally lies between those used by speculative men, though really figurative, but not intelligible to the common mind, and those which, though not more figurative, are a part of the common dialect. But where shall we get dresses for truth to suit the ever varying demands of new circumstances? We cannot borrow in the majority of cases, since