1

in sending for his "books and parchments," (which, it may be presumed he wanted for perusal,) exemplified the comprehensive extent of his own rule. Indeed who can doubt, that the Church is built up by the Ministry of the pen as well as of the mouth; and that in both ways "the manifestation of the Spirit is given to every man to profit withal? » 2 We cannot suppose that God would suffer the labours of his servants, in communicating the results of exercised, deep, and devotional study, to be in vain. The experience of men of God, like that of diligent travellers, is a public benefit; and the fruit of it in successive ages is preserved as a most valuable store of important knowledge to the Church.

The Apostle's own practice again explains his rule -to embrace the wide field of General study. His introduction of heathen aphorisms in the illustration or application of sacred truth proves, that he appre

1 2 Tim. iv. 13.

21 Cor. xii. 7.

3 Thus Mr. Scott explains it, as referring to the study of the Scriptures, or of any other books, which could add to his fund of profitable knowledge.' His earlier notions on these subjects, he candidly confesses) were too contracted.' Mature consideration, however, formed his studious life upon more enlarged principles, which he never failed strongly to inculcate; marking, at the same time, the importance of a due subordination to the main end. The object of all your studies,' (he writes in one of his letters) should be, neither celebrity, advantage, nor knowledge for its own sake, but furniture to enable you to serve God in your generation.' Life, pp. 102, 103, 330. A Minister of the present day said to a friend, who found him reading Gibbon's History-that he read every thing with a particular view to his Ministry, that he collected some materials for the pulpit from books of almost every description, and that he made all his readings contribute something towards what was needful for the Sunday.' Christian Observer, Oct. 1828, p. 608. Indeed to restrict our reading on important points, because they have no immediate connection with the subject in hand, would be to exclude ourselves from the benefit of much valuable collateral knowledge, and preservative from prejudice and misconception.

Such as Acts xvii. 28. 1 Cor. xv. 33. Titus i. 12.

hended no necessary debasement of Christian instruction from an intermixture of human learning. Stephen mentions it to the honour, not to the discredit, of the Jewish Lawgiver, that he was "learned in all the wisdom of the Egyptians." 1 The illiterate owe a mighty debt to human learning, for a translation of the Scripture, which otherwise would have lain by them as a dead letter in an unknown tongue. The intelligent reader is indebted to the same source for the explanation of many of its difficulties; and for many powerful defences of its authority, which enable him "with meekness and fear," but yet with confidence, to "be ready always to give an answer to every one that asketh him, a reason of the hope that is in him."2

At the era of the Reformation learning and religion revived together. The learning which Erasmus brought into the schools (notwithstanding its too great alliance with "philosophy and vain deceit "") was a material assistance to Luther in his labours in the Church.

We are taught by St. Paul's Epistles, that we may avail ourselves of every human aid to dispense the blessings of the Gospel. All these human aids, are valuable gifts of God, and only cease to be blessings by the abuse of them. It is true, that the Gospel may be preached with great energy by Ministers possessing very inconsiderable attainments in literature. It sometimes happens, that the most successful Ministrations are conducted by men of very moderate acquirements. And indeed the character of the Gospel seems to require, that in most cases (where the true doctrine is preached) it should give more honour to zeal and diligence than to genius and

1 Acts vii. 22.

1 Peter iii. 15.

3 Col. ii. 8.

learning. But it is also true, that God is pleased to make himself known by the use of means. And when the means are used in subordination to his grace, he will honour the means. Let us then honour human learning. Every branch of knowledge, which a good man possesses, he may apply to some useful purpose. If he possessed the knowledge of an archangel, he might employ it all to the advantage of men and glory of God.'

As well might we suppose, that the all-sufficiency of grace supersedes the importance of general knowledge, as that a child under the influence of grace is equally fitted for the Christian Ministry, with an intelligent adult under the same degree of heavenly influence. But if this knowledge is not to be despised, 'then it will follow,' (as President Edwards has remarked,) 'that the means of obtaining it are not to be neglected, viz. study; and that this is of great use in order to a preparation for publicly instructing others. And, though having the heart full of the powerful influences of the Spirit of God may at some time enable persons to speak profitably, yea, very excellently, without study; yet this will not warrant us

1 Dr. Buchanan's Sermon preached before the Church Missionary Society, inserted in his volume of Sermons, pp. 249-257. See some valuable remarks in Scott's continuation of Milner, vol. ii. pp. 385, 386. 'I am confidently persuaded,' says Dr. Souththat there is no endowment, no natural gift whatever, with which the great Father of lights has furnished the mind of man, but may, in its highest operations, be sanctified, and rendered subservient to this great work of the Ministry. Real religion engages no man, particularly no Minister, to be dull, to lounge, and to be indolent; but on the contrary, it stirs up all the active powers of the soul in designing and bringing about great and valuable ends.' Leighton declared-'that there could not be too much learning, if it were but sanctified.' At the same time, pointing to his books, he said-'One devout thought is worth them all-meaning, no doubt, that no accumulation of knowledge is comparable in value to internal holiness.' Life by Rev. J. N. Pearson, p. cxx.

needlessly to cast ourselves down from the pinnacle of the temple, depending upon it, that the angel of the Lord will bear us up, and keep us from dashing our foot against a stone, when there is another way to go down, though it be not so quick.'1

May the writer suggest in this view, the importance of a conscientious regard to the course of University study? Even where the pursuit of academical distinctions is passed by, the daily exercises of regularity, discipline, and self-denial, furnish an effectual safe-guard against the detrimental influence of mental, and possibly also religious, dissipation. In the theological department of the prescribed course, we cannot but regret the want of a more direct reference to the Christian Ministry. But-apart from this deficiency -much store is laid in of important principles of knowledge the studious habit is formed-and a tone of mind is acquired or strengthened for the subsequent attainment of methodized, well-digested, and comprehensive views. 2

Professor Campbell remarks that, whatever in respect of knowledge supplies the materials necessary for edifying, comforting, and protecting from all spiritual danger the people that may be committed to his charge, or is of use for defending the cause of his Master, must evidently be a proper study for the man,

1 Distinguishing marks of the work of a true spirit. Works, vol. viii.

2 Perhaps some of us in the recollection of this important era may be led to make Philip Henry's confession; and would that it might be made with equal sincerity and tenderness of spirit! 'What must needes bee done in college-exercise, for disputations every day in Term time, for theames and verses one a week, and for declamations; when it came to my turn, I did as others of my standing, and sometimes had prayse for it. But as for that which we call hard study, giving myself to reading, late and early, and digesting what I read by daily serious reviews, I was too much a stranger to it.'

who intends to enter into the holy Ministry. Again-Whatever may enable him to make a proper application of those acquisitions in knowledge, so as to turn them to the best account for the benefit of his people, is not less requisite. To little purpose will it be to him to be possessed of the best materials, if he have not acquired the skill to use them. The former we may call the theory of the profession; the latter the practice. The first regards purely the science of theology; the second the application of that science to the purpose of the Christian pastor.' '

The science of theology' consists in whatever may tend to illustrate, confirm, enforce, or recommend Divine Revelation. However superficial our knowledge may be on some other subjects, here at least it should be intelligent and comprehensive—including a competent acquaintance with the Evidences of Christian religion-the Holy Scriptures—and the History of the Church, and especially of our own Church. In regard to the Evidences. Dr. Leland's volumes furnish a panoply for the defender of the faith in the Deistical controversy-as does Butler's Analogy in the close combat with the Infidel. In the more direct track-Paley's masterly analysis of external Evidence-Doddridge's popular survey of the whole field-the Bishop of Chester's original and satisfactory treatise (professedly confined to a single argument, but incidentally embracing the main points) and Mr. Wilson's Lectures (equally addressed to the understanding and to the conscience)-these may well command our chief attention. The cold abstract metaphysics of Clarke- the evangelical and enlivening display of Charnock-and the popular and analogical

1 Lectures on Pulpit Eloquence-Lecture 1.

D