Waarheid in Liefde (Truth in Love), a periodical which, under their editorship, has, since 1837, appeared every three months. Many of their scholars have also written dissertations, which you ought to read, in order to have a full view of the system of the Groningen school. In theology, under the influence of Schleiermacher; in philosophy, the Platonic Van Heusden, they labour after a gnosis which would emancipate them from the formularies of the Church, and which, in many points, agrees with that of the ancient Alexandrian school. The advantage they have conferred upon the country consists in this, that at a time when dead orthodoxy reduced Christ to a doctrine, they held Him forth as a person, and in opposition to the arrogant and exclusive claims of an abstract rationalism, which would make reason the sole test of truth, they elevated the rights of the emotions and feelings as organs of religious knowledge. They have thus done not a little to awaken the nation to the practical claims of Christianity, and thus harmonizing with the practical national character, they have so far themselves risen in estimation.

This, however, is their bright side. The other side is dark enough. The foundation of the faith-viz., the Divine authority of Scripture-is by by them denied. They acknowledge, indeed, that, as a fact, the Apostles have spoken the truth, but this not because it is believed they were inspired, but because our own consciousness recognizes the truth in their writings. Their view of the doctrine of inspiration is very much the same with that which Scherer has so dogmatically taught, and also F. Colani, in the Revue de Theologie. Their views of the doctrine of sin are very defective; and with them the atonement is simply a doctrine; the historical fact, the propitiatory sacrifice of Christ, which is its truth, its life, and power, being denied, or explained away. The death of Jesus is a mere manifestation and pledge of God's holy love to sinners (patefactio et pignus sancti amoris divini). The proper Godhead of Christ, and the personality of the Holy Spirit, they energetically (kraeftig) controvert. Their views of the former are in some sort the same with Hase's, in his Christology. It is but natural that apparently they should stand neutral in relation to all the doctrines of the Confessions, yet in reality be hostile to them; but it is just as natural that they should not succeed in enlisting under their banners the best and most earnest part of our people. Their scholars succeed, indeed, in obtaining possession of the pulpits of many of our towns and villages, but they never succeed in gaining the hearty confidence of their hearers. The people feel that there is something awanting in the sermons, even when they cannot tell what it is, and they betake themselves where that want may be supplied. It is now hopefully expected that this party are losing ground, and that the fountain which sent forth such turbid streams is being dried up. The University of Leyden is, in many respects, more important in the matters under present consideration, than that of Groningen. The oldest Professor here, Van Hengel, now emeritus, has not written much, but what he has written is against orthodoxy, and his influence, which is very considerable, has been exercised against the orthodox party. His chair (Exegetical Theology) has been for some time vacant, because, as is said, the patron (the Crown) does not deem it judicious to appoint one of the Groningen, or other heterodox, school, and is unwilling to nominate one of the orthodox party. Van Oordt, Professor of Ecclesiastical History, belongs to the Groningen school; and Kist, Professor of Dogmatic Theology, although apparently neutral, is in reality hostile to orthodoxy. But the most influential Professor is incontrovertibly Scholten, a man of extensive

erudition, and great acuteness, whose views tend towards Socinianism. His principal work is upon de Leer der Hervormed Kerk in hare Grondbeginselen beschouwd en beoordeelt (the doctrines of the Reformed Church in their principles, viewed and arranged), in two volumes (the first in 1848, the second in 1850), and which has already reached a second edition. This work has led to a controversy with the orthodox school of Utrecht, which is still carried on. The differences between the Groningen and Leiden schools are only differences in error, while they are both opposed to the truth.

But the truth has also its advocates. Among them stand conspicuous the eminent statesman Groen van Prinsteren, in himself a tower of strength; the distinguished poet Da Costa [not the theologian of that name, also a pious and orthodox man], Ten Kate, Hasenbroek, and Beets. But it is in the University of Utrecht they are particularly found. Professor Royaards, in the department of Ecclesiastical History; Bouman, who represents the orthodox school of Steudel, or Knapp and Vinke, * in Dogmatic Theology, are men who will uphold the truth. Among the scholars of these men, are many who combine piety with learning and activity. Their literary organ is the Jahrboeken voor Wettenschappelyke Theologie (Year-book for Scientific Theology), under the editorship of Drs. Doedes, Harting, Kemink, and Van Oosterzee--the first and last ministers at Rotterdam; the second, Baptist minister at Enkhuizen; the third, a literary gentleman in Utrecht. Besides, there is growing up in active labours throughout the nation, a young school of learned and pious men, who, although they do not as yet agree in all their opinions, yet tend clearly in the direction of Symbolical orthodoxy, combined with spiritual vitality.

[N.B. We have been compelled to condense, but the sense throughout is preserved.]

LINE UPON LINE:

A LECTURE TO SABBATH-SCHOOL TEACHERS.

BY THE REV. J. HAMILTON, D.D.

"PRECEPT must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little." Such is a description of the messages which God sent by the prophets to his ancient people; and, although first employed by scoffers who hated these messages, in a subsequent verse Jehovah adopts the language as his own, and accepts the description as essentially correct.

The original mainly consists of monosyllables, and its purport is, "Are we such little children that you must always be chiming over to us the A, B, C? For us, Masters in Israel, have you nothing more profound than these first rudiments? Are we doomed to hear nothing but easy sentences and lisping syllables?" And Jehovah's answer is, "My word has been as simple, as elementary, as you say. It has been precept upon precept," &c.

*The only publication of Dr. Vinke the translator has seen, is his admirable edition of the Symbolical Books of the Dutch Church, with a learned historical and literary introduction. The introduction (like the Symbols) is in Latin, with copious citations in Dutch, which, however, a German scholar will not have much difficulty in understanding.

A striking contrast to the great swelling words of deceivers, who try to disguise their sophistry by the use of terms ill understood, and who seek to give an imposing aspect to puerile common-place and shrivelled inanities by clothing them in voluminous verbiage. The God-sent prophet speaks the vernacular; and, like the Prince of Prophets, is so simple in his majesty, that even when announcing such truths as have never before been uttered, the common people hear him gladly.

So a skilful teacher will look at the subject from the scholar's standing point. He will try to appreciate his difficulties; and by explaining hard words and remote allusions, he will aid the apprehension of his pupil, till the doctrine or the incident which he is seeking to expound, stands out as clear as a picture, or moves before his eye with the stirring life of a drama. So powerful is imagination in youth, that to explain is to paint; and the teacher who can open up a passage, and render its meaning quite clear, is a Prometheus, who puts fire in cold marble, and makes blank figures play like children, and talk like men.

The language, however, suggests another feature of that instruction which God sent to his people, through the prophets, viz., the constant iteration of oft-repeated truths. It was the same line or rule, the same precept over and over again. It has been said, “A thing is never too often repeated which is not sufficiently learned:" and as the Jews had never sufficiently learned the holiness of God, the madness of idolatry, and the blessedness of faith and obedience,-so Isaiah and his brethren were sent to repeat the same message day after day through entire generations. And as the truth itself was exceedingly obnoxious to the priests and the rulers, so its iteration was exceedingly irksome. Sitting in the seat of the scorner, they made it a mockery; and, as if it had been something as monotonous as the bleating of sheep or the tinkling of bells, they exclaimed, "Rule upon rule, rule upon rule, line upon line, line upon line; a little here, and a little there."

But, although so wickedly derided, the wisdom and the mercy of God were in these repeated remonstrances and oft-renewed warnings; and although the purport was still the same, the tone and the language were so varied, that a devout spirit would have received them with attention ever wakeful, and obedience ever new.

One of the triumphs of skilful teaching is that repetition which combines freshness with frequency. In a Sabbath-school the range of topics is restricted. There are a few leading doctrines and duties, and a few important narratives with which if he can bring his charge acquainted, the teacher has imparted all the instruction he can hope to communicate in the two years which are the average curriculum of a London Sundayscholar. But instead of wishing to multiply his topics, the wise teacher will rather try to magnify their importance and deepen their impression. With those new enforcements and illustrations, which are as much the product of an earnest spirit as of a profuse imagination, he will return upon the vital subject again and again, till the twinkle of an intelligent eye, or the tear of a softened one, apprize him that the truth is taken up or is telling.

After all, it is not so much to inform as to inspire; it is not so much to convey knowledge, as to impart a salutary impulse, which is the aim of the enlightened instructor. To be the medium of a holy and sanctifying influence, is the great anxiety of a pious teacher. Of that influence, the fountain ever remaineth with God himself; and it will be in proportion as

any teacher, in secret meditation and prayer, has got his own soul surcharged with solemn thoughts of eternity and reverential thoughts of God, with love to Christ, and affection for his charge, that it will be apt to overflow in tender remonstrance or melting persuasion,-in terrible warning or winsome entreaty. The Whitefields and Paysons of the Sunday-school,-the teachers who have been honoured to do great things for God, are the Cranfields and Pages, who knew that they would be full of power only as they were full of faith and of the Holy Ghost; and who, glowing with apostolic desirousness towards the young objects of their sacred solicitude, were willing to impart to them not only the Gospel of God, but their own souls also.

Exceptional cases, no doubt, occur; but it is the way of God's dealing to give success to prayerful and persevering affection. So is it with pious parents. Their children occasionally turn out ill-so ill that they account for their own desperate ungodliness as a reaction against "righteousness overmuch ;" but usually they turn out well, and most of the Christians now on earth are the seed of righteous men. So is it with pious teachers. The most earnest teacher will sometimes have under his care the most perverse and untractable child, and in despite of all his pains the young evildoer may wax only worse and worse; but of those scholars who turn out well, of those who show piety at school, or who pass up into the Christian Church, or who pay grateful visits to their benefactor long years after, it will be found that almost all belonged to teachers who took an interest in their scholars so profound, that they prayed for them, and went to see them in their own abodes, or invited them to theirs, and spoke to them personally, and followed them up with kind urgency, so long as they were not fleeing from the wrath to come.

What is influence? The dead letter is information; the living epistle is influence. The task committed to memory, and properly expounded, is information; the teacher who loves the Saviour, gaining the scholar's love, is influence. The Catechism thoroughly learned is information; a Christian, like Brainerd Taylor, who seeks to "live religion, to have heaven in view, the love of God in the heart, the world, the flesh, and the devil under his feet," is influence. And wherever this influence is possessed, good is done. Wherever God has given you a place in the admiration or affection of another, if "Christ lives" in you, you are for the time doing that other good. And so much as you are superior to others in the love of God, so much may God use you in the hand of his Holy Spirit as a means of inspiring others with that love.

Finally. "Rule upon rule, rule upon rule; line upon line, line upon line;" does not this suggest a lesson of perseverance? It is thus that all great works proceed, and are consummated. You go to Egypt, and you stand aghast at the Pyramids. Which was the giant who reared them? who was the magician who evoked from the desert these mountains of masonry ? No giant at all. They are the handiwork of a feeble folk. It was no magician whatever, but a set of poor people, with wretched tools, and coarse apparatus ; yet brick upon brick, and layer upon layer, they arose, the most solid shadow of eternity which has fallen from the figure of our Humanity. You sail over the Pacific, and you view the peaks and craters of a sinking continent. Who are the clever engineers who keep its head still up above the waters? what is the colossal power which rears these white ramparts and walls out from the still lagoon, the raging billows? That colossus is the coral worm, a tiny creature which you needs must magnify

in order distinctly to perceive: but particle on particle, particle on particle; reef upon reef, reef upon reef, he builds up the sinking shore, and preserves to the human race the paradisaic isles of the Southern Sea. And so of moral monuments and spiritual fabrics; they are seldom reared by the paroxymal effort of one master spirit, but by the united efforts of a patriotic or pious multitude. And although statesmen and worldly politicians may sneer at the humble labours of the Sunday-school; if Britain's population be more orderly and moral than the populace of other lands, we should like to know which statesman or economist deserves the credit. We should like to know what Act of Parliament, or what public measure, has humanized and civilized our masses? Unpaid, unnoticed, and unthanked, "precept upon precept, precept upon precept," we rather think that it is the millions of godly lessons, and wholesome exhortations, which are Sabbath after Sabbath given by myriads of teachers, in thousands of Sunday-schools. Text upon text, text upon text; impulse on impulse, and impulse on impulse; the fabric of England's real greatness rises; and, lesson upon lesson, influence upon influence, the process goes forward which keeps above water the head of what would otherwise have been a sinking population.

The same perseverance which for sixty years has marked the Sabbathschool system, is essential to the success of every teacher. It is not by magic or by miracle that he is to change a class of rude and uproarious children, into a band of gentle and intelligent young Christians. Some of you have seen the great master-piece of Italian painting, a picture which few ever tire of viewing, and of which no one can say, I have seen an end of its perfection. It was originally a sheet of hempen cloth, coarse and dingy ; but the artist had a picture in his soul, and he set to work, and, line upon line, line upon line, touch upon touch, touch upon touch, Raffaelle worked away, week after week, and month after month, till his canvas was bursting with life, and blazing with beautiful colour. Never mind, though your canvas is coarse. Never mind though your materials are, at this moment, dull or forbidding. They They are the very materials on which, under the guidance of a heavenly Artist, putting your own hand into the hand of the Divine Teacher himself, you may live to see a beauty evolving, which will be wondrous in your own eyes; a Transfiguration which the angels themselves glad to look upon.

Biography.

THE LATE REV. JAMES SIEVEWRIGHT, D.D.

Ir the cause of English Presbyterianism suffered by the stay, longer or shorter, within its bounds, of inefficient and unworthy ministers, it received injury likewise by the removal to Scottish parishes of zealous and laborious pastors. The eminent divine whose character we imperfectly sketch, became the minister of the Presbyterian Church in Gateshead, in 1815, succeeding the Rev. W. M'Con

nell in that charge. After a brief pastorate there of three years, he was translated to the large and important parish of Markinch, in Fife. This locality possessed the almost unique distinction of having been exempted from the baneful influence of Moderatism. An uninterrupted succession of orthodox ministers had familiarized the people of the parish to the sound of a faithfully preached