of knowledge is purchased in the lump, but never separated, or applied to important objects.

verse.3

1

Some again need discretion in the direction of their study. "They study,' (as Bishop Burnet remarks in the conclusion of his history) 'books more than themselves.' They lose themselves in the multiplicity of books; and find to their cost, that in reading as well as "making books there is no end; and much study is a weariness of the flesh." Bishop Wilkins observes, 'There is as much art and benefit in the right choice of such books, with which we should be most familiar, as there is in the election of other friends or acquaintances, with whom we may most profitably conNo man can read everything; nor would our real store be increased by the capacity to do so. The digestive powers would be overloaded for want of time to act, and uncontrolled confusion would reign within. It is far more easy to furnish our library than our understanding. A man may have read most extensively upon theological subjects, and yet be a tyro in theology. Professor Campbell remarks, in his forcible manner,' It has been the error of many ages, and still is of the present age, that to have read much is to be very learned. There is not, I may say, a greater heresy against common sense. Reading is doubtless necessary; and it must be owned, that eminence in knowledge is not to be attained without it. But two things are ever specially to be re

4

half-formed ideas floating in your mind; but deep, connected, large, and consistent views of any subject you will never gain. Impatient haste is the bane of deep intellectual work. If you are investigating any important doctrine, be not ready to leave it. Come to it again and again; seeking light from every quarter; and perusing with attention the best books, until you have entered, as far as you are capable, into its profoundest merits. And, if compelled by any circumstance to leave the subject before you have reached this point, hold it in reserve for another and more satisfactory examination. In short, let your motto, and, as far as practicable, your habit be, to leave nothing till you have thoroughly mastered it.' Professor Miller's Letters, pp. 256-258.

1 Distrahit animum librorum multitudo. Itaque, cum legere non possis, quantum habueris, sat est habere quantum legas. Sed modo, inquis, hunc librum evolvere volo, modo illum. Fastidientis stomachi est, multa degustare; quæ, ubi varia sunt et diversa, coinquinant, non alunt. Probatos itaque semper lege; et si quando ad alios divertere libuerit, ad priores redi.' Seneca, Ep. i.

2 Eccles. xii. 12.

3 Wilkins, Eccl. p. 44. Dr. Watts has remarked,-'It is of vast advantage for improvement of knowledge and saving time, for a young man to have the most proper books for his reading, recommended by a judicious friend.'-On the Improvement of the Mind, ch. iv. This and ch. v. abound with most valuable instructions upon Christian study. Professor Franck accompanies the same advice to young students with the following admonitions. They should read little, but read that little well; they should prefer those works, whose tendency is to lay a solid foundation, and prove them in a sedate and attentive manner; never commencing any other book, until the subject of the former be perfectly understood and digested. If these monitions be neglected, they may become sciolists, but never men of learning; sophists, but never truly wise; the mind will be possessed with an intemperate thirst after "knowledge that puffeth up," and filled with unholy indifference for "the wisdom that cometh from above." Franck's Guide to the Reading of the Scriptures, ch. iii.

4 See quotation from Seneca, ut supra.

1

garded on this topic, which are these: First, that more depends or the quality of what we read, than on the quantity. Secondly, more depends on the use, which, by reflection, conversation, and composition, we have made of what we read, than upon both the former.'2 Mr. Fisk's remark upon Missionary qualifications ap plies—' More knowledge of languages should be acquired: I say, more knowledge of languages-rather than a knowledge of more languages." The accuracy of study is of far greater importance than its extent. 'A little study, well digested in a good, serious mind, will go a great way, and will lay in materials for a whole life.' This intellectual process incorporates the subjects of thought with our own minds; and thus, instead of weakening their energies by an unnatural pressure, enlarges their capabilities of receiving and retaining their treasures. Massillon well distinguishes the main requisites of this digestive habit, to be 'love of study; a desire of becoming useful to our parish; a conviction of the neces

1 Lectures on Systematic Theology, lect. i. Mr. Locke speaks most excellently to this point-'There are fundamental truths, which lie at the bottom, the basis upon which a great many others rest, and in which they have their consistency. These are teeming truths, rich in store, with which they furnish the mind, and like the lights of heaven, are not only beautiful and entertaining in themselves, but give light and evidence to other things, that without them could not be seen or known. These, and such as these, are the truths we should endeavour to find out and store our minds with.' Conduct of the Understanding, § 43.

2 This has always been the view of the most judicious masters of study. Dr. Watts again observes,-'A well furnished library and a capacious memory are indeed of singular use toward the improvement of the mind; but if all your learning be nothing else but a mere amassment of what others have written, without a due penetration into its meaning, and without a judicious choice and determination of your own sentiments, I do not see what title your head has to true learning above your shelves.' On the Improvement of the Mind, ch. i. Thus again Mr. Locke 'Reading furnishes the mind only with materials of knowledge; it is thinking makes what we read ours. We are of the ruminating kind, and it is not enough to cram ourselves with a great load of collections.-There are indeed in some writers instances of deep thought, close and acute reasoning, and ideas well pursued. The light these would give would be of great use, if their reader would observe and imitate them-but that can be done only by our own meditation.' Conduct of the Understanding, § 43. Lord Bacon's directions on this matter, are replete with admirable wisdom:-Read not to contradict and refute, nor to believe and take for granted, nor to find talk and discourse; but to weigh and consider. Some books are to be tasted, others to be swallowed, and some few to be chewed and digested; that is, some books are to be read only in parts; others to be read, but not curiously; and some few to be read wholly, and with diligence and attention. Some books also may be read by deputy and extracts of them made by others. Reading maketh a full man; conference a ready man: and writing an exact man: and therefore if a man write little, he had need have a good memory; if he confer little, he had need of much cunning, to appear to know what he doth not.' Mason observes-that some books better deserve to be read over ten times, than others once, and recommends the examination of important discussions within the book, as a test of its solid or superficial character.'-Perhaps the periodicals of the present day may prove ensnaring to the studious mind. Though many of them are replete with valuable matter, yet from their slight and discursive character, they should be connected with hours of relaxation rather than with hours of study.

3 Life of Pliny Fisk, Missionary to Palestine; a most valuable piece of Missionary, and indeed of Ministerial Biography, p. 25. Mr. Fisk was one of the instances of subsequent conviction of the mistake, that industrious study is inconsistent with ardent practical religion.

4 Burnet's Conclusion to the History of his own times.

sity of deriving from prayer that knowledge which study does not afford; of being impressed with a desire of salvation, and of applying all the means of advancing in evangelical wisdom, to inspire our flock with a love of their duty, in order that they may the more easily be induced to practice it: in a word, a sincere desire to fulfil our Ministry."

It is of great moment, that the habit of study should, as far as possible, be maintained through life. For the most part-the ground work only has been laid. Let our early attainments excite, not satisfy, our thirst for information-divert, not bound, our investigations. If useful habits are gained, they are probably far from being matured. St. Paul's instructions so often alluded to, were given (as we have hinted) to an elder of some years' standing in the Church. Mr. Scott to the last combined the student with the Minister. If we live only on old stores,' (as a beloved brother has observed) we shall never enlarge our knowledge. It is allowed, that it is not easy diligently to pursue a course of persevering study. Our families and our daily duties must not be neglected. It requires fixed plans, vigorously followed up. Our natural indolence, and the love of society, must be broken through. Cecil says― Every man, whatever be his natural disposition, who would urge his powers to the highest end, must be a man of solitary studies.'3

Yet, after all, the solidly-learned, the studious, and well-furnished man is but the unshapen mass, from which the Christian Minister is formed. The plastic energy-the quickening influence of the Almighty Spirit is still needed to put light, life, and motion into the inert substance, to mould it into the Divine image, and to make it a "vessel of honour meet for the Master's use." Nor must we deny, that studious habits are attended with ensnaring temptations. The tree of knowledge may thrive, while the tree of life is languishing. Every enlargement of intellectual knowledge has a natural tendency to self-exaltation. The habit of study must be

1 Massillon's Charges, p. 222.

2 Scott's Life, pp. 600, 601. Mr. Richmond's advice to his son looking forward to the Ministry was-From the day that a youth on Christian principles is devoted to the Ministry, he ought to become a Divinity Student, and all his studies should bend to the one great object.'

3 Bickersteth's Christian Hearer, pp. 243, 244. The whole chapter is replete with valuable thought upon Christian study. 'How few read enough to stock their minds? and the mind is no widow's cruse, which fills with knowledge as fast as we empty it. Why should a clergyman labour less than a barrister? since, in spiritual things as well as temporal, it is "the hand of the diligent which maketh rich." Does the conscience, in fact, never whisper upon any topic in theology-" Art thou a master in Israel, and knowest not these things?" Christian Observer, 1828, p. 420.

4 See some valuable remarks on this subject in Bickersteth's Christian Student, ch. viii.

guarded, lest it should become an unsanctified indulgence; craving to be fed at the expence of conscience or propriety; employed in speculative enquiries, rather than in holy and practical knowledge; preoccupying the time that belongs to immediate duties; or interfering with other avocations of equal or greater moment. A sound judgment and a spiritual mind must be exercised, in directing these studies to the main end of the Ministry. Let none of them intrench upon these hours, that should be devoted to our study of the Bible, or our preparation for the pulpit. And wheresoever we find our inclination too much attached to any particular human science, let us set a guard upon ourselves, lest it rob us of Divine studies, and our best improvement. A Minister should remember, that himself with all his studies is consecrated to the service of the sanctuary. Let every thing be done therefore with a view to one great end; and let us pursue every part of science with a design to gain better qualifications thereby for our sacred work."

This section cannot be better concluded than with Quesnel's exposition of the text, which has formed its basis.-'Not to read or study at all is to tempt God: to do nothing but study, is to forget the Ministry to study, only to glory in one's knowledge, is a shameful vanity: to study, in search of the means to flatter sinners, a deplorable prevarication: but to store one's mind with the knowledge proper to the saints by study and by prayer, and to diffuse that knowledge in solid instructions and practical exhortations,this is to be a prudent, zealous, and laborious Minister.’2

1 Watts' Humble Endeavour for a Revival, pp. 17, 18. How closely did Henry Martyn live in the spirit of this caution-May I be taught to remember, that all other studies are merely subservient to the great work of ministering holy things to immortal souls! May the most holy works of the Ministry, and those which require most devotedness of soul, be the most dear to my heart!' Martyn's Life, p. 269.

2 It may be important to add to this Section the course of study for proficiency in the Christian Ministry, pursued by one of the most profound Theologians of his or of any age. 'My method of study' (President Edwards informs us,) 'from my first beginning the work of the Ministry, has been very much by writing; applying myself in this way to improve every important hint; pursuing the clue to the utmost, when anything in reading, meditation, or conversation has been suggested to my mind, that seemed to premise light in any weighty point; thus penning what appeared to me my best thoughts on innumerable subjects for my own benefit. The longer I prosecuted my studies in this method, the more habitual it became, and the more pleasant and profitable I found it. The further I travelled in this way, the wider the field opened; which has occasioned my laying out many things in my mind to do in this manner, (if God should spare my life,). which my heart hath been much set upon.' Life, Works, vol. i. pp. 79, 80. Cecil's rule must, however, be carefully regarded. Every man should aim to do one thing well. If he dissipates his attention on several objects, he may have excellent talents intrusted to him, but they will be intrusted to no good end. Concentrated on his proper object, they might have vast energy; but dissipated on several, they will have none. Let other objects be pursued indeed; but only so far as they may subserve the reader's purpose. By neglecting this rule, I have seen frivolity and futility written on minds of great power; and by regarding it, I have seen very limited minds acting in the first rank of their profession. I have seen a large capital and a great stock dissipated; and I have seen a small capital and stock improved to great riches.'

SECTION II.

SPECIAL STUDY OF THE SCRIPTURES.

THE Connection of this section with the preceding, is peculiarly important. Habits of General study, however well regulated and perseveringly maintained, will reflect no light or spiritual apprehension of the Gospel, independent of the special study of the sacred volume. Nor is it sufficient merely to combine these courses of study. Their connexion is not that of equality, but of the direct subserviency of General study to this specific purpose—a more enlightened and fruitful study of the word of God.1 The intellectual excitement of literary or even theological study needs much watchfulness, lest it should deaden the freshness of our mind to the more spiritual study of the Scriptures. We must be careful also, that our studies draw us to the Bible, and that we draw our studies to the Bible; instead of merely drawing the Bible to our studies, in which case they will be worse than unprofitable. • When commencing the study of Divine truth, amid all the jarring opinions of human authors, it is of inexpressible moment to begin with studying the pure word of God, and to go regularly through the whole of that word before we prepossess our minds with human opinions. While continuing the study of Divine truth, it is also of vast moment to keep up the daily reading of considerable portions of the pure word of God, and so to keep Scriptural truth (as it has been observed) continually revolving in the mind. It will be the only

1 ‘I wish him,'—said Mr. Richmond respecting his son-'to be diligent in his studies; but the Bible is the proper library for a young man entering into the Church.' Life, p. 602. 'I read other books,' (P. Henry would say,) that I may be the better able to understand the Scripture.' Again-'Prefer having eyes to read the Scripture, and be blind to every thing else, rather than to read every thing else and neglect the Bible.' Life, p. 24. 206. Study close,' (said his excellent son, addressing young Ministers) 'study close: especially make the Bible your study. There is no knowledge, which I am more desirous to increase in, than that. Men get wisdom by books; but wisdom towards God is to be gotten out of God's book; and that by digging. Most men do but walk over the surface of it, and pick up here and there a flower. Few dig into it. Read over other books to help you to understand that book. Fetch your prayers and sermons from thence. The volume of inspiration is a full fountain, ever overflowing, and hath always something new.' Life, p. 293. 'Scripturarum ea est profundior altitudo, quæ nunquam exhauritur; ea impervia difficultas, quæ, utcunque indies indagatur, nunquam tamen plene eruitur; ea perennis efficacia, quæ multitoties repetita, de novo semper operatur in cordibus fidelium. Nec id quisquam miretur, cum infinitus sit spiritus, qui in iis loquitur, his præ aliis adest, per has suam præcipuii exserit evɛpytav. Bowles. lib. i. c. 18.

et

ενεργιαν

2 Martyn appears to have been most tenderly susceptible upon this point. So deep was his veneration for the word of God, that, when a suspicion arose in his mind, that any other book he might be studying, was about to gain an undue influence on his affections, he instantly laid it aside; nor would he resume it, till he had felt and realized the paramount excellence of the divine oracles. He could not rest satisfied, till all those lesser lights, that were beginning to dazzle him, had disappeared before the effulgence of the Scriptures.' Life, p. 59.