ance for the prevalent tone of scholastic subtleties) supply to the Ministerial student a large fund of useful and edifying instruction, If they be less clear and simple in their doctrinal statements than the Reformers, they enter more deeply into the sympathies of Christian experience. Profoundly versed in spiritual tactics—the habits and exercises of the human heart-they are equally qualified to awaken conviction and to administer consolation; laying open the man to himself with peculiar closeness of application; stripping him of his false dependencies, and exhibiting before him the light and influence of the Evangelical remedy for his distress. Owen stands pre-eminent among the writers of this school. His scholars' (as Mr. Cecil observes) will be more profound and enlarged, and better furnished than those of most other writers.' Among his voluminous works, we may mark his Exposition of the Epistle to the Hebrews (with all its prolixity), as probably a most elaborate and instructive comment upon a detached portion of Scripture. His work on the Spirit (though discordant in some particulars from the principles of our Church) embraces a most comprehensive view of this vitally important subject. His exposition of Psalm cxxx. exhibits the most full and unfettered display of Divine forgiveness, admirably suited to the perplexities of exercised Christians. His Tracts upon Understanding the Mind of God in Scripture,' and 'The Reason of Faith,' manifest his usual accuracy of spiritual discernment. His Treatises upon Indwelling Sin, Mortification of Sin, the Power of Temptation, and the Danger of Apostacy-shew uncommon depths of exploring the secrecies of the heart. His view of Spiritual-Mindedness draws out a graphic delineation of the tastes and features of the new character. And indeed upon the whole-for luminous exposition, and powerful defence of Scriptural doctrine-for determined enforcement of practical obligation for skilful anatomy of the self-deceitfulness of the heart—and for a detailed and wise treatment of the diversified exercises of the Christian's heart, he stands probably unrivalled. The mixture of human infirmity with such transcendant excellence will be found in an unhappy political bias-in an inveterate dislike to episcopal government,1 and (as regards the character of his Theology,) a too close and constant endeavour to model the principles of the Gospel according to the proportions of human systems. But

1 We refer not to his decided views of independency, but to his aggressive spirit in interspersing animadversions upon the Establishment throughout his most spiritual and discursive writings. Dwight has defended the principles of Dissent from Episcopacy with equal power and determination; but in that spirit of Christian moderation which conciliates respect, even when it fails of conviction.

who would refuse to dig into the golden mine from disgust at the base alloy, that will ever be found to mingle itself with the ore ?1

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Baxter must be mentioned in this School-though his views of the Gospel appear to the Writer not to partake of the fulness of Owen; nor (as Mr. Cecil remarks) 'is he to be named with him as to furnishing the Student's mind.' Yet is his 'Christian Directory' a most valuable work upon Casuistical Divinity. His 'Rea sons for the Christian Religion' constitute a powerful defence of the bulwarks of our faith. His 'Saints' Rest' is a fine specimen of heavenly contemplation interspersed with most pungent addresses to the lukewarm and careless, though with too scanty infusion of the melting and attractive influence of evangelical motives. It were needless minutely to particularize more. R. Bolton, Howe, Charnock, are peculiarly distinguished by strength of genius and fund of matter (though the first at least-with the occasional mixture of obscurity and bombast). Perhaps Flavel may be said to furnish the best model for the pulpit; his preaching being specially marked by an earnest and affectionate tenderness, by much unction of spirit, clearness of doctrine, and direct enforcement of practical obligations.

No department, however, of Ministerial study is of greater importance than Pastoral Theology. Chrysostom on the Priesthood, for its deep-toned solemnity of eloquence-Herbert's Parson, for its primitive simplicity-Burnet, for its impressive detail of the Pastoral obligations-Bowles, for its excursive range throughout every department of the work-Baxter's Reformed Pastor, for its awakening apprehensions of Ministerial responsibility, realizing it as in the immediate presence of God and in the light of eternity-these are works for the Minister's first shelf. Close by their side may stand Ministerial Biography-the embodying of the deep-felt obligations in active and devoted operation. Such lives as those of

1 Though his works will be the Minister's constant companion through his course, yet are they most valuable parts of his preparatory study, as exhibiting Scriptural doctrines in an experimental mould and in practical influence-a complete pattern of that form of Ministry, which equally adapts itself to the various purposes of our office.

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2 We must, however, remark upon the evident deficiency of Chrysostom's Treatise in those lively views and exercises of faith, which are the grand stimulants to our work. But for the characteristic we have mentioned, combined with practical expositions and an elevated standard of ministerial conduct and obligations, it is only to be equalled by Baxter's celebrated and invaluable work. His deficiency disables him indeed as a sustaining comforter to the desponding Minister. But the man, who could exclaim in fearful astonishment and hesitation-θαυμάζω, εἰ τινά εστι των αρχοντων σωθῆναι (Homil. on Heb. xiii. 17.), and who declared that he was shaken as with an earthquake every time he read these words, (De Sacerd. vi. i.) must have much to teach us of more serious, self-abasing, and exciting views of our sacred work. We may also observe of Baxter's work, that his heart-stirring exhortations would have lost none of their pungency, had they flowed more fully and naturally from the enlivening and constraining principles of faith in the promises of God, and a realized apprehension of the love of Christ.

Archbishop Leighton, Alleine, P. Henry, M. Henry, Hallyburton, Cotton Mather, Eliot, Brainerd, Doddridge, Bishop Wilson, S. Walker, Martyn, Buchanan, Scott, Richmond, Oberlin and Neff, T. Lloyd, Thomason, and H. Venn-are of the highest value and consideration. More lessons of practical detail and encouragement may be learnt from this branch of study, than from whole treatises of abstract theology.

The Apostle enforces the habit of study upon his beloved son, as a means of preserving his youthful ministry from contempt.1 And, indeed, (as Dr. Buchanan has observed,) 'in this age, when learning is general, an ignorant clergyman will be treated with contempt." The wide extension of knowledge proportionably increases our responsibility of storing our minds with subjects of general interest; as well to diversify our materials of sold instruction, as to protect our character and office from that contempt, to which a palpable inferiority to the intelligent part of our congregation would expose us. The Apostle's rule of study was not given to "a novice," but to a convert of many years' standing; who had been blest from his childhood with an excellent scriptural education;3 who was endowed with good natural talents, spiritual gifts and preeminent religious advantages under the Apostle's personal tuition; and whose early elevation in the Church showed a satisfactory improvement of his privileges. Yet is he warned to instruct himself before he attempted to instruct others, to "give attendance" first to reading”—then "to exhortation, to doctrine.". Such advice, given to an elder under such circumstances, and in an age of inspiration, carries the weight of authority, and serves as a rebuke for negligence under our comparative disadvantages.

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Nor let it be thought, that studious habits must necessarily infringe upon our more active employments. What shall we say to the nine pondrous folios of Augustine, and the thirteen of Chrysostom-volumes not written, like Jerome's, in monastic retirement, but in the midst of almost daily preaching engagements, and conflicting, anxious, and most responsible duties-volumes--not of light reading, the rapid flow of shallow declamation-but the results of deep and well-digested thinking? The folios also of Calvin-the most diligent preacher, and of Baxter, the most laborious pastor of

1 See 1 Tim. iv. 12. 13.

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2. Church Missionary Proceedings, Fourteenth Anniversary, p. 353, note.

3 2 Tim. iii. 15.

4 'Ye heard yesterday-ye shall hear to-morrow'-very commonly occurs in their Homiletical writings.

5 What shall I say of his indefatigable industry, even beyond the power of nature, which being paralleled with our loitering, I fear will exceed all credit, and may be a true object of admiration, how his lean, worn, svent, and weary body could possibly hold out?

his day-full of thought and matter, bear the same testimony to the entire consistency of industrious study with devoted Ministerial diligence. The secret of this efficiency seems to have much consisted in a deep sense of the value of that most precious of all talents -time; and of an œconomical distribution of its minutest particles for specific purposes. Mr. Alleine would often say, 'Give me a Christian that counts his time more precious than gold." Mr. Cotton" would express his regret after the departure of a visitor-'I had rather have given this man a handful of money, than have been kept thus long out of my study.' Melancthon, when he had an appointment, expected, not only the hour, but the minute to be fixed, that time might not run out in the idleness of suspense. Seneca has long since taught us, that time is the only thing of which it is a virtue to be covetous.' But here we should be, like the miser with his money-saving it with care, and spending it with caution. It is well to have a book for every spare hour, to improve what Boyle calls the 'parenthesis or interludes of time: which, coming between more important engagements, are wont to be lost by most men for want of a value for them: and even by good men, for want of skill to preserve them. And since goldsmiths and refiners'—he remarks are wont all the year long to save the very sweepings of their shops, because they may contain in them some filings or dust of those richer metals, gold and silver; I see not, why a Christian may not be as careful, not to lose the fragments and lesser intervals of a thing incomparably more precious than any metal-time; especially when the improvement of them by our meletetics may not only redeem so many portions of our life, but turn them to pious uses, and particularly to the great advantage of devotion.'3

曼

Bishop Burnet indeed has justly observed, 'that a great measure He read every week in the year three divinity lectures, and every other week over and above; he preached every day, so that (as Erasmus saith of Chrysostom) I do not know, whether more to admire the indefatigableness of the man, or his hearers. Yea, some have reckoned up, that his lectures were yearly one hundred and eighty-six, his sermons two hundred and eighty-six, besides Thursday he sat in the presbytery,' &c. &c. Clark's Lives. Calvin's own account in one of his letters to Farel, thus speaks-'When the messenger called for my book (the Commentary on the Romans), I had twenty sheets to revise-to preach-to read to the congregation-to write forty-two letters-to attend to some controversies-and to return answers to more than ten persons, who interrupted me in the midst of my labours, for advice.'

1 Alleine's Life and Letters, p. 94.

2 The grandfather of Cotton Mather, an excellent scholar, formerly of Emmanuel college, and one of the first settlers in New England. One of his cotemporaries in New England (Mr. Norton) if he found himself not so much inclined to diligence and study, as at other times, would reflect upon his heart and ways, lest some unobserved sin should provoke the Lord to give him up to a slothful listless frame and spirit. In his diary he sometimes had these words- Leve desiderium ad studendum: ponam ex peccato admisso.' Mather's History of New England, Book iii.

3 Boyle's Reflections, pp. 9, 10.

of piety, with a very small proportion of learning, will carry one a great way." Considerable latitude also is required in speaking of the high importance of study. With some, the cord must be drawn tight-with others much may be left to the direction of their natural bias. Yet Archbishop Secker's remark, must, we think, be generally admitted-' A point of great importance to Clergymen is, that they be studious.2 Far, very far, would we be from asserting the pre-eminence of theological study to spiritual-mindedness. Yet we cannot expect to see a tone of healthful spirituality, without an industrious habit. The religion of an idler is, to say the least, of a very questionable character; nor can we doubt, that a diligent improvement of inferior talents by study, exercise, and prayer will be more profitable to their possessor, and serviceable to the Church, than the gift of superior abilities suffered to slumber for want of active use.3

Different qualifications, however, are required for the improvement of study. Some need great patience. Ardent minds wish, and seem almost to expect, to gain all at once. There is here, as in religion, "a zeal not according to knowledge."-There is too great haste in decision, and too little time for weighing, for storing, or for wisely working out the treasure. Hence arises that most injurious habit of skimming over books, rather than perusing them. The mind has only hovered upon the surface, and gained but a confused remembrance of passing matter, and an acquaintance with first principles far too imperfect for practical utility. The ore

1 Pastoral Care, ch. vii.

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2 Secker's Charges. Mather remarks upon the importance of habits of study-'There never was an eminent, who was not an industrious man. You must be diligent in your business, if you hope to stand in any desirable circumstance before that Great King, unto whose service you are dedicated.' Student and Pastor, pp. 195, 196. 'I have directed close attention to this subject,' (remarks a professor in an American Theological Seminary,) ' and the result without one solitary exception is, that I never knew an individual gain any considerable mass of really digested and valuable knowledge, without unwearied industry.' Professor Miller's Letters on Clerical Habits addressed to a Student in the Seminary at Princeton, N. J. p. 256. It was an excellent reply to a complaint of a bad memory as a discouragement from study; Lege, lege; aliquid hærebit. That sentence in Prov. xiv. 13, deserves to be written in letters of gold upon your study table" In all labour there is profit." To another young Ministerial student it was said-'Abhor one hour of idleness, as you would be ashamed of one hour of drunkenness.'-Life of Mr. Thomas Shepard, in Mather's New England, Book IV.

3' As it is in the body,'-observes Mr. Locke-'so it is in the mind, practice makes it what it is; and most even of those excellences, which are looked on as natural endowments, will be found, when examined into more minutely, to be the product of exercise, and to be raised to that pitch by repeated actions'-Again-'The faculties of the soul are improved and made useful to us, just after the same manner that our bodies are. Would you have a man write or paint well, or perform any other mechanical operation dexterously and with ease? let him have ever so much vigour and activity, suppleness, and address, yet nobody expects this from him, unless he has been used to it, and has employed time and pains in fashioning and forming his hand or other parts to these motions. Just so it is in the mind-Would you have a man reason well? you must use him to it betimes, exercise his mind in it.'-Conduct of the Understanding.

4 'Patient application is literally every thing. Without it you may have a number of