as they arise in the study of theology? We shall find, in many cases, that our new teacher is just as well qualified for the work which he has undertaken, as one with, or without, a little elementary knowledge of mathematics would be qualified to decide on the truth of the demonstrations of Newton or La Place. Is theology, the most profound and comprehensive of sciences, the only one in which ignorant presumption may be allowed to dogmatize? It has done this, and it has done much more. It has oppressed and persecuted. Hence it is, that the progress of truth has been so slow and embarrassed. The operation of vulgar prejudices and passions has restrained the intellect of the wisest, and checked the courage of the boldest; and the science has in consequence not yet attained that rank and estimation which belong to it. It has been degraded by the irruptions of ignorance and barbarism; its provinces have been seized upon, and the rightful possessors of the soil driven away.

Something, then, has been effected, if any just views have been given you of the importance and dignity of this science. It is, in truth, the highest philosophy, including every thing most interesting in speculation and practice. In proportion as it is better understood and taught,

the minds of men will be more enlightened, and their moral principles and feelings elevated and improved. And there is hope that it will be better understood and taught. The obstacles which have opposed its progress are continually giving way. The human understanding will not much longer submit to such reasoning on the subjects of theology, as on every other subject it has learned to treat with contempt. The prejudice, before which the world bowed but yesterday, will to-morrow find "none so poor to do it reverence." Let us consider how much the cause of true religion, and virtue, and happiness, for they are all inseparably connected, has been advanced during the last two centuries. Let us consider how much may be gained in the ages to come, if we are but faithful to our posterity, and they are but faithful to themselves. It is only two centuries since Grotius lived; since the time when he was struggling against ignorance, and persecution, and "oppositions of science falsely so called," to guide his contemporaries in the way to truth. His contemporaries, in return, attempted to confine and extinguish, within the walls of a prison, that light which was to spread itself through the world. They drove him from his native land; and, when the shades of death were about to close

upon him, he might have looked round and seen not a single country free from the oppression of ecclesiastical tyranny; and only one in which any religion unmixed with the grossest error enjoyed even a doubtful toleration; only one where a few harassed individuals had found a temporary refuge, from which they were just about to be driven.* What deep and holy joy would have filled the mind of that great man, if a prophetic vision could have been accorded to him of what we now behold around us; if, amid his labors, disappointments, and sufferings, he could have been assured that he had not labored and suffered in vain; if he could have foreseen that in this country, which was then just appearing within the political horizon, but which even then had attracted his attention, and been one object of his extensive studies, a vast empire was to be established, throughout which the principles of religious liberty should be fully recognized, and in which so large a portion of the community should comprehend the essential character, and feel the true influence, of our religion. But there is a promise of fairer and happier days to the whole civilized world. The light of Christianity has been ob

*I refer to the expulsion of the Unitarians from Poland in 1661.

scured, and men have been travelling in darkness. But the thick vapors which concealed earth and heaven are breaking away; and we begin to perceive the beautiful prospect which lies before us, and the glittering of spires and pinnacles in the distance.

In enumerating the intellectual acquisitions necessary to constitute a consummate theologian, one may naturally feel some apprehension like that which Cicero expresses, when about to speak of those requisite in an orator: "Vereor ne tardem studia multorum, qui desperatione debilitati, experiri nolint, quod se assequi posse diffidant." I may, however, say as he does: "Sed par est omnes omnia experiri, qui res magnas, et magno opere expetendas, concupiverunt. Quod si quem aut natura sua, aut illa præstantis ingenii vis, forte deficiet, aut minus instructus erit magnarum artium disciplinis; teneat tamen eum cursum, quem poterit. Prima enim sequentem, honestum est in secundis tertiisque consistere." All the knowledge which the theological student acquires will be valuable. Whatever faculties he cultivates may be turned to account. It would be a poor reason to neglect to do any thing, because there is so much which may be done to advantage.

It is to our clergy that we must look for a

body of learned theologians. It is through them principally, that the benefits of this science are to be derived to the community. But, in order that they may become qualified for their office, the means of education must be afforded them; and leisure must be afforded them to pursue their studies, when the work of education is finished. The standard of preaching is very high with us; and it certainly is not desirable that it should be lowered.. But, this being the case, the mere weekly round of a clergyman's labors has been found in some situations too severe, and even destructive of health and life. We have witnessed the spectacle of men of the finest genius perishing under the slow torture of unremitted mental exertion. Something has been done to prevent the recurrence of this calamity; and means might be easily devised, but this is not the place to point them out, to lessen the pressure of duties which is still too great. It is with theology, as with every other department of knowledge and literature; if we would have them flourish among us, we must show that we estimate their value, and the worth of those serIvices which are devoted to their cultivation. We must not be "slowly wise," nor "meanly just." In conferring public rewards, there is