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strumentality interfere with divine agency. It is God's revealed method of combining divine and human agency in the work of the world's salvation. The seal of divine approbation in the effectual outpouring of the Holy Spirit, will be put on no man's ministration, in violation of this universal law of God's procedure. Apostolic zeal, faith and prayer alone, will be crowned with apostolic

success.

2. Sinners may be pressed, unhesitatingly, to immediate, holy action. Some, in almost every congregation, either from erroneous views, or an unholy attempt to ward off the force of divine truth from the conscience, are ready at all times to interpose the necessity of divine influence as a valid excuse for inaction. Both in the church and in the christian ministry, opinions are entertained, in connection with this doctrine, which, if true, would not only authorize but compel the sinner to this dangerous postponement. Others there are, whose views on this subject would permit the pressure of immediate obligation upon the sinner, but who, from some unfriendly bias of theory, or speculation, or prejudice, so modify all their appeals, and qualify all their addresses to the impenitent, that they become almost entirely neutralized before they reach the conscience. A clear and cordial reception of the truth on this subject, effectually breaks off all such fetters from the christian ministry. This doctrine lays no obstacle in the way of immediate return to God, and throws no shield over delaying impenitence. Unqualified obligation on the ground of complete ability, may be laid directly upon the conscience of every sinner, and he be made to feel this truth, and the righteous authority which enforces it. Without the least misgiving, the guilt and awful responsibility of another moment's continuance in sin and rebellion, may be thrown entirely upon the determined, or the trembling and hesitating transgressor. This plain and uncompromising preaching of the gospel, stands out not the least conspicuous among the many signs indicative of its final triumph. In proportion to the clearness with which this truth is apprehended and preached, may we expect the connected power and blessing of the Holy Ghost. Immediate devotion of heart and life to God, is every man's duty, nor is there any thing external to prevent it. And if the captious sinner, as is sometimes the case, admits this, but denies all encouragement to effort, from the fact, that, although he can, yet he never shall submit to God, until the Holy Spirit move him; let him still be followed up, not only with admitted obligation, but with whatever encouragement may be derived from the possibility of God's interposition only when truth is heeded, and with fearful warning of hardening the heart in not listening to the voice of his word and Spirit. What soul can say, that, with the present serious attention and di

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rect application of faculties honestly now directed to the service of God, the Holy Spirit may not be there, and by his effectual agency seal the happy issue of that soul's eternal salvation? And if he now refuse to do this, in this very hour, what sinner can firmly say to his soul, that this refusal itself, under obligation as he confesses he is, may not have been that act of madness which has grieved away the heavenly messenger forever, and left him henceforth "joined to his idols and let alone"?

There is immediate obligation, and all the direct encouragement which can be in such a case; there is fearful hazard, too, all combined in this doctrine of divine influence: and if any man's views of human dependence and divine agency, limit his offers of a free salvation, and hold him back from the declaration, that all excuse is treason, and all delay rebellion against God's authority, he has not yet learned the gospel message which he has taken upon him to proclaim. The great commission, "Go ye into all the world, and preach the gospel to every creature," makes it the solemn duty of every one who bears it, to lay the fearful alterna

upon the responsibility of the hearer," he that believeth and is baptized shall be saved, and he that believeth not shall be damned." On this ground, the ministry, who are to bring a world back to God, must take their stand; and while they maintain most fully the necessity of divine influence, it must be done in such a way, as to keep strong upon the conscience obligation connected. with human ability; and, springing directly from it, both full encouragement to immediate action, and awful hazard by delay.

How precious, how full of the glory of God, is that season when "the Holy Ghost is sent down with power from on high"! An influence which is effectual is then felt. The truth is no longer preached without power. The conscience no longer slumbers. The church is no more carnal, formal, divided. The hardened sinner trembles, the saint rejoices, while young and old, high and low, all meet together, and bow in the dust before God. The Holy Spirit is present, and all things bespeak his power. The very atmosphere seems changed; the ground on which we tread is holy; and on every breeze is wafted the sighs of penitence or the songs of deliverance. Oh! what a time is this, for the man who feels for dying sinners! what a day, for the man who loves God! what a crisis, for a minister on whom lie responsibilities weighty as the worth of souls! With what thankful rapture should he with his people welcome visitations of mercy like these! With what earnest longing of soul, should they pray for their continuance or return; and how deeply engaged should they be to prove, by faithful obedience to their divine Master,-the Giver of so great a blessing, their feelings of gratitude and conscious obligation, whenever his presence is thus manifested among them!

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ART. VI.-CULTIVATION OF THE REASONING POWERS.

1. The Alcestis of Euripides, with notes; for the use of Colleges in the United States. By T. D. WOOLSEY, Professor of Greek in Yale College. Cam bridge: James Munroe & Co. 1834.

2 A Treatise on the construction, properties, and analogies, of the three conic sections. By REV. B. BRIDGE.

3. An Introduction to Natural Philosophy; designed as a text-book, for the use of the students in Yale College; in two volumes. Compiled from various authorities. By DENISON OLMSTED, A. M., Professor of Mathematics and Natural Philosophy. Second edition. New-Haven Hezekiah Howe & Co. 1-35. 4. Elements of Moral Philosophy, and of Christian Ethics. By DANIEL DEWAR, LL. D. 2 vols. 8vo. London: 1826.

THE reader, on turning to this article, may be ready to inquire, "Why are materials so discordant thrown together, to form the subject of a review? What affinity is there between the mathematics and the study of the ancient languages? What has a theological work to do with a treatise on conic sections?"

We acknowledge, that our views on these points of inquiry are not in exact accordance with the fashionable philosophy of the day. We have not been accustomed to consider the various departments of literature as rival and opposing interests, each conferring no benefit on the other. We have not adopted the opinion, that a man makes the surest progress in any one branch of knowledge, by remaining ignorant on every other subject. We do not consider it essential to a good inaugural address of a college-professor, that he should speak disparagingly of every other branch of instruction, in comparison with his own.

In practical business, according to sound principles of political economy, the several departments of industry, agriculture, commerce and manufactures, are not considered as counteracting each other's prosperity. On the contrary, the mercantile activity of a city spreads a richer verdure over the fields in its vicinity. An abundant harvest gives a brisker movement to the wheel and the hammer of the mechanic. So the varied operations of literature, instead of necessarily clashing with each other, afford mutual aid and support. The elevation of one, does not of course imply a depression of the others.

But a weighty consideration is presented to us, in reference to those who are engaged in a course of study preparatory to entering on the christian ministry. The fields in which they are destined to labor, are already white for the harvest. Shall they for years be kept back from their work, that they may store their minds with literary treasures having no direct bearing upon their professional duties? Do they expect to preach the exact sciences, or to deal out to their hearers the glowing conceptions of Homer and Demosthenes? Why should they waste their time upon pursuits which

are foreign to what ought to be the great purpose of their lives,-the salvation of men?

It must be admitted, that if the literary and scientific studies of one intended for the ministry, do not aid in qualifying him for the sacred profession, he ought to abandon them. The subject, contemplated in its various bearings, is a copious one. Our prescribed limits will allow us to consider it, at present, in a single point of view only, the influence of literature and the abstract sciences in cultivating the reasoning powers. It will not be denied, that the art of reasoning well is an important qualification of a christian minister.

It seems to be often taken for granted, that the study of the ancient languages, however useful it may be, in storing the mind with elegant and forcible expressions, is not particularly fitted to invigorate the logical faculties. And mathematical reasoning is represented as being altogether sui generis; and therefore not calculated to form the habit of reasoning well on any other subject. Our own view of the case is this: that these objections derive their force from their application to instances in which either the languages or the mathematics are exclusively studied. We readily admit, that a man does not become a sound reasoner by studying languages only; and that by devoting himself to mathematics alone, he is not qualified to reason well on moral and religious subjects. We would not recommend the exclusive application of the mind to any department of knowledge. It is only the combined influence of different studies, which can form an able and correct reasoner. Our position is, that the most thorough of all courses for cultivating the logical powers, is that which commences with the study of language and mathematics, and thence proceeds to the physical, intellectual, and moral sciences. To avoid misapprehension, we would wish to be understood as confining, for the present, the term reasoning to the deriving or proving one truth from another. Some truths are intuitively seen. These do not belong to the department of logic, except as constituting materials or elements which may enter into the structure of the argu

ment.

How is any art most effectually taught? By reducing it to its elementary principles, teaching these distinctly, and then rendering them familiar by practice. In the same way is the art of reasoning taught. It seems to be supposed by many, that an art is most successfully learned by practice alone. Is this a correct opinion? Does a young man become a finished penman, by merely writing a great deal, without any analysis of the lines and strokes of which fine penmanship consists? Is he the most skillful physician, who has entered upon medical practice before paying any attention to the science of medicine? Does a man become an ac

complished musician, by numerous experiments with his voice or his instruments, without any knowledge of the simple tones, and chords, and keys, of music? Did Raphael, and Titian, and West, produce their master-pieces without any acquaintance with the principles of painting? The untaught mind of man is not able even to comprehend, at once, an art in its finished state; much less, to reduce it to practice. He must have an analysis of its parts, that he may view them, and learn them, in detail. The art of reasoning is one of the most complicated and difficult of all arts. He who would become an adept in it, ought to begin with some of its simple forms. Of these, the pure mathematics furnish the finest specimens. In geometry, for instance, the objects are perfectly distinct. A child can comprehend them. He is in no danger of confounding a square with a circle, or a triangle with a parallelogram. All ambiguity of language is removed by the exactness of the definitions, and the distinctness of the objects defined. When these are rendered familiar, the reasoning is reduced to the simple process of introducing the proper media of proof, and arranging them in the proper order. The result is perfect. Absolute certainty accompanies every part of the demonstration. The conviction is irresistible, to every one who pays attention enough to bring the several steps distinctly before his mind.

Whence arises this perfect certainty in mathematical demonstration? Simply from the distinctness of the objects about which the reasoning is conversant. It is not from any peculiarity in the nature of these objects, except so far as their nature renders them perfectly distinct, and capable of exact definition. The same certainty may be attained on any other subject, if all the materials which enter into the reasoning are as distinctly apprehended as in the mathematics. Those who have never been conversant with any but probable evidence, are liable to adopt too low a standard of belief,-to rest satisfied with very deficient proof, where none but that which is of unquestionable validity ought to be admitted.

But in reasoning with others, if not even in framing an argument for ourselves, we must make use of language; and language, on all subjects except the mathematics, is ambiguous. This is one great reason why studying mathematics alone does not form a sound reasoner in morals, or religion, or politics. Reasoning well in ambiguous language requires higher skill than reasoning well in unambiguous language. How is this superior skill to be acquired? We are commonly directed to aim at removing the ambiguity. But how is this possible? Who shall give law to language? Who has the authority to require, that a word shall be used with one meaning only, when the world finds it convenient to use it in eight or ten different senses? The truth is, that with the progress of civilization, and knowledge, and refinement, the ambiguity of language is

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