"the reading of those books which do not tend to the knowledge or love of God." How can we, as pastors, see that this rule is observed, without having some acquaintance with the literature which our people have access to, and exercising a supervision over the subject! Of course we do not mean by supervision an inquisitorial search for heretical books, nor the exercise of discipline when the books read are not immoral. We mean that the shepherd of the flock should instruct the ignorant, warn the unwary, and correct and reprove the wayward, especially in relation to reading, with greater wisdom and diligence than in relation to other matters, as it is really of greater importance than almost anything else. As for those who would think it too small a matter to seek advice of the preacher, or any one else, as to their reading, the probability is, that their habits are already fixed; or at least that they have strong predilections for a species of literature which is already sapping the foundations of their moral sentiments and feelings it is scarcely to be hoped that they will ever be reformed. It is melancholy to see how many superficial Christians there are in the churches. And how many of these have been made what they are by bad or unprofitable reading, the day of eternity will reveal. And if any have been spoiled through the neglect of pastoral oversight, it will be sad indeed for those implicated in such neglect.

2. Our course of reading should be comprehensive. We should not confine ourselves to one or two classes of books; much less should we be satisfied with mere periodical and miscellaneous reading. Some, though they have a taste for reading, and read a great deal, read nothing but history; others confine themselves principally to poetry; and others read nothing but "the papers.' Those who only read one class of books may acquire a considerable amount of one kind of information; but they cannot have so thorough a knowledge even of their favorite branch, by confining themselves wholly to it, as they would have by dividing their attention between that and several other branches. For instance, to read poetry to profit, we must have some knowledge of theology, of history, and of philosophy. The mind must be instructed in general principles and general science, fully to enter into the spirit of any one branch of study. There is a natural dependence of all the different branches of knowledge upon each other. And if it were not so, no one branch of knowledge would fully qualify us for the great duties of life. Periodical reading may fill our heads with scraps of knowledge, but will not give us a consistent, comprehensive, and harmonious view of anything. Hence, we should take as wide a range as possible through theology, history, philosophy,

poetry, &c. Having become grounded in these branches by reading and studying books more or less extensive, as time and means will allow, we are then prepared to profit by the sketchy and fugitive matter found in the periodicals of the day. We thus have a nucleus around which we can gather, from all the various sources of information, parcels and scraps of knowledge, and thus continue constantly to enlarge the aggregate amount. We can then classify and lay aside for use in the storehouse of memory, according to the laws of philosophical association, whatever we learn from reading, experience, or observation.

To persons who are engaged in business, and who have made no experiments in this way, it may seem impossible to command the time to read so much as this would require. But a little patience and perseverance, they will find, will encompass the object. We have books in which the elements of knowledge are so compressed and simplified, that they are soon read and easily understood. Most persons waste time enough in useless employments, or reading at random, to master the elementary works upon the different branches of practical knowledge in the course of every year or two. So small, easy, and cheap, are the books upon almost every variety of topic at the present time, that there can scarcely be an apology for any one under ordinary circumstances, who has reached mature age, who is entirely ignorant in relation to them.

3. We should reflect and study upon what we read.

Mere reading is not a source of improvement. If a person wishes merely to amuse himself, he may as well read, if he can find sufficient gratification in the employment, as to do anything else; and his object will be answered when he has killed the necessary amount of surplus time, though he should not remember a single sentence he has read for five minutes. But if improvement is the object of reading, then it is necessary to understand and to remember what we read. And it need not be urged, because it is perfectly obvious, that we can neither understand nor remember anything without fixed, continuous attention, and patient reflection. A book that is not worth studying is not worth reading. Ordinarily, a book that has not something in it that is worth carefully storing away in the storehouse of the mind, is not worth one of our precious moments. And hence there can be no apology for careless reading. But that it is a very common evil to devour books without digesting them, none can doubt. There are multitudes who are always reading, and never the wiser for all they read. Indeed, their reading spoils instead of improving them. It makes them conceited, and stuffs their heads with visions and shadows. They have read so many books

-perhaps whole libraries-surely, think they, none are so wise as we. I, says one of these "hopeful blockheads," have read more than any forty of my neighbors, and certainly I must know forty times as much as any of them! And yet they scarcely have a definite idea of the subject treated, or of the title-page of any book a month after it has been laid by!

Dugald Stewart says:-"Nothing has such a tendency to weaken, not only the powers of invention, but the intellectual powers in general, as extensive reading without reflection. Mere reading books oppresses, enfeebles, and is with many a substitute for thinking."

We will now invite attention to several reasons which urge usboth the ministry and laity-to increased diligence in reading and study.

1. An understanding of our doctrines and ecclesiastical polity, which cannot be attained without much reading and study, is especially necessary at the present time.

Under any circumstances, and at all times, our system requires reading and thought in order to test its efficacy and feel its power, to the desirable extent. Unless we understand our system, its influence upon our character and habits will be slight; and we can by no means understand it well without much reading and patient investigation. A man who cannot read at all-even a child or an unenlightened savage-may so far understand the truths of the gospel as to form a basis for saving faith. But that our faith may be rational, comprehensive, strong, and steady, a more perfect knowledge of the gospel is necessary. This remark will apply with all its force to that form of Christianity called Methodism. Though it is as simple and as near the primitive pattern as it 'can well be made, still it requires analysis, comparison, and judgment, in order that it may be fully appreciated, felt, and applied. An unread and unreflecting man may very honestly embrace any form of religious truth, and may by the mere strength of his feelings adhere to it with great tenacity. But as he is not an enlightened, so he cannot be an influential, disciple of any religious school: nor will he be proof against the shafts of infidelity or heresy. To be able to make a firm stand against the onsets of sophistry and prejudice, he must always be able to give a reason for the hope that is in him with meekness and fear. He must have at command a reason for embracing one form of Christianity rather than another, which will be of sufficient weight to show that he is moved by convictions rather than impulses, or he will be likely to resemble a wave of the sea driven by the wind. Stable enjoyment, uniform practice, and moral power, are not to be attained by accident. Nor will the idle,

the thoughtless, or the merely impulsive Christian ever attain to the enviable position which these qualifications secure. Would we "grow in grace and in the knowledge of our Lord Jesus Christ,"-would we "be steadfast, unmovable, always abounding in the work of the Lord,"-would we "let our light so shine that others may behold our good works and glorify our Father which is in heaven," and would we "put to silence the ignorance of foolish men," we must know "whereof we affirm," we must be enlightened Christians and enlightened Methodists.

The influence of a Christian denomination is not to be estimated by the number of heads it counts. "Knowledge is power," and will be to the world's end. We may boast of our million of members, and our enemies will smile at our impotency, unless our piety is enlightened. The world knows the difference between sense and sound-an array of masses, and an array of intelligence. And our efficiency in the great work of spreading Scriptural holiness throughout the world will be found to be in exact proportion to our moral power; and that power will always be modified by our knowledge of the principles of Christianity in general, and of Methodism in particular.

But the exigences of the times especially call for an intelligent investigation of the foundations of our faith-for a wide diffusion of the elements of all useful knowledge among our people, and especially among the young, who are rapidly coming upon the stage of action. The world is in motion: many are running to and fro, and knowledge is increasing. A mighty conflict of principles is going on in the world. Error is rife, sin is bold, men are imaginative, and everything seems hastening on to some great crisis. Shall Methodism-the purest and most efficient system of spreading the gospel-be stultified by masses of ignorance, now, just at the time when, above all others since the days of the Wesleys, her peculiar institutions in all their primitive simplicity, enlightenment, and power, are called for by the most urgent necessities? When the wisdom and spirit which animated her great founder, and breathed through her institutions, are eminently necessary, shall her vital power be diminished or remain stationary, through the indifference of her disciples and supporters to her earliest lessons of instruction? Shall a division of the sacramental host who are marshaled and equipped for the van-the front of the battle-fall back and stand in the rear, among the slain and wounded? Where, where is the spirit of our fathers-the militant aggressive spirit which characterized the great Wesleyan reformation of the last century? We must come forth, and take an elevated stand.

We must grasp the sources of knowledge, and direct its movements wisely. We must study the tactics of the opposing hosts, and throw up an impenetrable shield against all their fiery darts.

Some suppose that Methodism has done its work: that the design of divine Providence in its origination was, that it should arouse the world, and then leave the work of its renovation to others: or at most, if it is permitted at all to live, that its mission is wholly to the poor and the vulgar: that it needs no schools or colleges, and should have no books but the Bible. We can never be converted to this theory. We maintain, that as Methodism is more strictly primitive and apostolical, it is better adapted to carry out the apostolical commission, under all possible circumstances, than any other form of Christianity: that it is as well suited to the rich as the poor, to the philosopher as the savage; and that it can avail itself of the spirit of the age, and keep pace with the march of mind, without at all losing its primitive character, or leaving its doctrinal track. That the world has now greater need of it than ever, we have no doubt; and we are equally confident that if it fulfills its destiny it will not only continue, but be increasingly prominent and efficient in the work of the world's evangelization. 2. Another reason why we should give increased attention to books, is, that our sister denominations are doing so.

The evangelical churches are making truly commendable exertions to give power and influence to their literature, and to cherish and increase the love of reading among themselves. Their publications are multiplied, and are sought after and read with avidity. Our Calvinistic brethren have three principal publishing establishments, which issue annually a multitude of publications, which are by various active and systematic agencies circulated throughout the country. The following are the issues of the American Tract Society* :

"The depositary's statement shows that there have been printed during the year (exclusive of the American Messenger, and the Society's Annual Report and occasional documents) 406,500 volumes, 5,529,500 publications, 157,018,000 pages; and circulated 374,757 volumes, 5,626,610 publications, 152,727,229 pages, being 61,255,773 pages more than in the preceding year. Total circulated since the formation of the society 2,493,643 volumes, 78,968,243 publications, 1,544,053,796 pages."-Twentieth Annual Report of the American Tract Society, pp. 18, 19.

This society is sustained by Presbyterians, Congregationalists, Reformed Dutch, Baptists, and Low Church Episcopalians; all agreeing in what they denominate "the doctrines of grace."