ministry, this would seem to be a most conclusive reason why it should not be so afterward. Certainly a man's deficiency in one kind of knowledge cannot supply his lack in another.

The course of study alluded to above, which the conferences require candidates for deacon's and elder's orders to pursue, embraces, on the subject of Christian theology, seven different works! Watson's Dictionary, Preacher's Manual, Wesley's Sermons, Fletcher's Portraiture of St. Paul, Porteus' Evidences, Watson's Apology for the Bible, and Watson's Theological Institutes-in all seven different works!* And are these thought sufficient to give a student a competent knowledge of the science of interpreting the Bible? A sufficient knowledge of Christian theology for a public teacher of religion, to be derived from some half a dozen books!†

In the above course, it will be perceived, two of the most important branches of theological study are nearly, if not entirely, omitted; those branches which are most generally called 'exegetical,' and ⚫ practical theology.' Exegetical theology has reference, among many other things, specially to the knowledge, criticism, and interpretation of the Bible. The works above noticed give us some knowledge of the labors and interpretations of others; but every theological student wants a knowledge of some consistent rules and principles, by which he himself may arrive at the true sense and meaning taught in the Bible, and by which he may interpret this Book for himself.

Practical theology, it is said, embraces all the different branches of theological science which have reference to preaching; the multiplied ways in which the truths of the Gospel may be most successfully set home to the hearts and consciences of men; in a word, every thing relating to the theory of sacred eloquence, and the performance of every duty connected with the care of souls. Nor is this deficiency supplied in the additional works mentioned in the above course, which are recommended,' merely, to such as have leisure and means to study them. These are all of them excellent works; and works, the study of which must be indispensable to every minister of the Gospel; and there are others, certainly, which are equally so, especially some such as give a knowledge of the theory and practice of interpreting the Bible.

Let us be impressed, my brethren, with the infinite importance of a suitable education in all such as take upon them the sacred office of

*There are two or three other books mentioned in this course; but I have not named them with the above, as they were certainly not recommended in the study of hermeneutics.

The cursory perusal of a few books is thought to be sufficient to make any man wise enough to be a minister! And not a few undertake ordinarily to be teachers of others, who would scarcely be admitted as tolerable disciples in a wellordered Church. But there belongeth more unto this wisdom, knowledge, and understanding than most men are aware of. Were the nature of it duly considered, and withal the necessity of it to the ministry of the Gospel, probably some would not so rush on the work as they do, which they have no provision or ability for the performance of. It is, in brief, such a comprehension of the scope and end of the Scriptures; such an acquaintance with the system of particular doctrinal truths, in their rise, tendency, and use; such a habit of mind in judging of spiritual things, and comparing them one with another; such a distinct insight into the course of the mystery of the love, grace, and will of God in Christ, as enables them in whom it is to declare the counsel of God, to make known the way of life, of faith, and obedience unto others, and to instruct them in their whole duty to God and man therein.'-Owen.

public teachers of religion. For such,' says a certain writer, are commanded by God, and destined by the arrangements of his providence to educate the people; and hence a ten-fold importance is at once seen to accrue to the education of these same ministers of sacred knowledge and improvement. Their education is virtually the education of the whole; and a radical fault, or primary excellence here, must extend, in its effects, with a widening, deepening influence, throughout the whole sphere.' (Prof. Emerson.)

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It is not the ability to read the New Testament in Greek, which makes a man a learned divine, though it is one of the ingredients,' says Bp. Marsh, without which no one can become so. The main difference consists in this, that, while the unlearned in divinity obtain only a knowledge of what the truths of Christianity are, the learned in divinity know also the grounds on which they rest. And that this knowledge ought to be obtained by every man who assumes the sacred office of a Christian teacher, nothing but the blindest enthusiasm can deny.'

But I cannot better conclude what I could wish to say upon this subject, my brethren, than in the language of another.

In urging the necessity of an extended course of theological study, nothing could be farther from my design,* than to cast any reproach on those, who, like myself, entered the ministry before the facilities which now exist for such a course of study were provided. It is equally remote from my purpose to say, that every candidate for the ministry, without regard to age, and other circumstances, should pursue a three years' course of study in theology. But what I mean to say is, and the time, in my opinion, has come to say this very distinctly, that henceforward such a course of study is short enough, as a general rule. If any one is providentially prevented from pursuing it, that should be submitted to, as his calamity. I am the more confident in my opinion on this subject, from the fact, that, during twentyfive years' experience as an instructer of theological students, nineteen of which have been passed in my present relations,† I have heard not a few young men lament their own haste in entering the ministry; but not an individual have I known to intimate, that he had spent too much time in preparatory studies.

But we must now drop this prefatory matter, and come to the main point, why a thorough intellectual preparation for the sacred office is necessary.

When Paul says to Timothy, that a bishop should not be a novice, there is a figurative allusion in the original word that is very significant. Literally the expression is, 'not an infant.' It denotes that want of knowledge or skill which we see in a new-born child, that would certainly fail of success, if set to accomplish any work requiring the strength and intelligence of a man. There is a secondary sense, too, that is scarcely less pertinent. It refers to a tree or plant recently set in the earth, which has not had time to become rooted, and is easily disturbed by the wind, or any external violence. The meaning is, that a Christian minister ought not only to be mature in

* Dr. PORTER, on the cultivation of spiritual habits, and progress in study. He was, when this was written, president of the Theol. Sem., Andover, Massachusetts.

religious experience; but to have a sound, well-furnished understanding. But these requisites he needs, lest, being inflated with pride, he fall into the condemnation of the devil. The stability of character which can resist temptation, and qualify a man to be a guide in the Church, must come from fixed religious opinions, grounded on a thorough acquaintance with Divine truth. The apostle, that he might be certainly understood on this subject, often exhorts Timothy to diligence in reading, and meditation, and study of the Scriptures, the great store house of Divine knowledge; through which the minister might become furnished for his work.

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In remarking on this subject, then, I would advance no theories that are extravagant-none that are new-none, indeed, that are not sanctioned by apostolic authority. Let any man (if in this age of light there is any man who advocates the cause of clerical ignorance,) read the epistles to Timothy and Titus, and then answer this plain question;-Did a teacher of religion, who had the gift of inspiration to understand the Scriptures, and the gift of tongues to preach; a teacher, too, born amid the scenery and customs described in the Bible, and familiar with the language in which important parts of it were written; did he need the aid of study to qualify him for his work? And can a man, who has not one of all these advantages, be qualified for the same work, without study? How is he to know what is in the Bible, till he has studied the Bible? And how can he study the Bible, so as to have, concerning what is peculiar in its language, local allusions and usages, the knowledge, requisite for a public teacher, without much reading of other books? Does he claim to be an inspired man? Let him stand forth, and prove his inspiration, by working a miracle. Just as well may his hearers claim to be inspired, so as to have no need of him, or of any one, as a religious teacher.

Now the positions, which I would take to show the connection between intellectual furniture and success in a minister, are these four-A man must have knowledge himself before he can teach others; he must have capacity to learn before he can acquire knowledge; he must have time to learn; and he must have instruction. The first is self evident. The second admits no diversity of opinion, except as to the degree of native talent, which is necessary to a minister. Concerning this too all will agree thus far, that the highest powers of genius may find ample scope in this work; and that, on the other hand, decided weakness of intellect is a disqualification. He that stands on middle ground between these two limits-he that has a fair average of native talent with other men-may, with a good heart, and adequate culture, be a successful minister. Good sense he must have; but brilliant powers are by no means indispensable. It is self evident, too, that he must have time to learn before he can hope for success in his work. Common sense decides so in regard to all acquisitions, which are to be made by study. In the first schools of Europe, established for the two great professions, law and medicine, the period of study is three, four, and in some cases five years, superadded to an academical education. In the same departments three years of professional study is made a legal requisite, in different parts of our own country. But is the care of men's immortal interests a business that demands less maturity of preparation than that of their, VOL. V.-October, 1834.

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bodies or estates? Is the interpretation of the sacred oracles, and the preaching of the everlasting Gospel, so trifling an affair, that it may be safely left to any novice who chooses to undertake it? Plainty he cannot be a successful teacher in the Church of God who has not had time to learn. The knowledge that he needs is to be gained, not by intuition, not by inspiration, not by any "royal road;" but by patient, long-continued study. Solomon has told him all the secret of gaining this knowledge; he must dig for it, as for hid treasures.*

Need I add, that he must have instruction? The obvious necessity of this was felt by the fathers of New-England, those pious and sagacious men, who founded colleges with the primary view of raising up an educated ministry for their descendants. And to these wise provisions men of like spirit have added the endowment of theological seminaries, that the sons of the Church, instead of rushing self taught into this work, might enjoy the best advantages of professional instruction.

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But, it is said, "how can a young man of ardent piety spend year after year in preparatory study, while there are so few religious teachers, and so many destitute Churches, and perishing sinners, around him? That young man ought to go at once to these starving souls with the bread of life." So excellent men, and even ministers, have argued, and often remonstrated with the pious student, and perhaps have thrown him into serious perplexity as to his own duty. Now, to relieve this perplexity, should he come to me for counsel, I would ask him, Why did Christ delay the commencement of his ministry till he was thirty years of age? Was he not as well qualified as you to preach at twenty-five? Were there no perishing sinners about him? Was there no lack of ministers then to teach the way of God in truth? Had you been in His place, you would have begun to preach, it seems, just as soon as you had happened to feel deeply the dreadful condition of sinners; and would have summoned to your aid, not twelve apostles, but twelve thousand. Are you then more wise than Christ ?-more benevolent than Christ, to the souls of men?

Beside, is a young man, of course, qualified to be a religious teacher, because he is ardently pious? Then the wisest men, in every age, have been mistaken. Then colleges, and theological seminaries, and education societies, are a useless incumbrance to the world. But, if preparation is necessary, God has decided that these vacant Churches and perishing sinners must wait till the preparation is made by study; for it is not made now by miracles. And there is no hardship, on this supposition, more than on the other. If piety

* If knowledge is not to be despised, then it will follow 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 times, enable persons to speak profitably, yea, very excellently, without study; yet this will not warrant us 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.'-Edwards.

'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 labor less than the barrister? since in spiritual things, as well as in temporal, it is the hand of the diligent that maketh rich,'-BICKERSTETH.

were all that the Churches should desire in ministers, still they must wait for God to make pious men. For if all such men, who hope to enter the ministry, were taken from our seminaries, and colleges, and academies, too, and made preachers at once, the cry for more laborers would still come from every corner of the land.

Still, some may urge, by way of objection, that facts, and the aspects of Providence, are against this reasoning. Ministers have been very successful with but little study; and the wants of the world are so urgent that we must dispense with preparatory qualifications, except a good heart and good sense.

That such men as John Newton and Thomas Scott have been a great blessing to the Church, it were as idle to doubt, as it is that their usefulness would have been far more eminent with an adequate early education.* But see what is the result, if you try the principle assumed in the objection by common sense. A man of capacity and integrity is a farmer; does it follow, that, with all his good sense and knowledge of husbandry, he could manage a ship in a tempest? and, if he should do it, would it therefore be safe to commit all concerns of navigation to farmers? Another man is a skilful merchant, and knows the quality and price of every article he deals out to his customers; is he therefore qualified to deal out medicine to the sick? Another is a skilful lawyer; but give him the surgeon's knife, and call him to perform an operation; are you sure that he would do it with success? I need not wait for an answer to such inquiries. Then take this farmer, this merchant, this lawyer, and suppose each to be ardently pious, if you please; and ask common sense, whether he would, of course, be a successful preacher of the Gospel, or interpreter of the Bible?

*

'If any one demands that I should tell more particularly how deficiency in theological knowledge will hinder a preacher's success, I answer: In the first place, his public instructions will fail to interest intelligent hearers. Some such hearers he will have in this age of mental activity, when reading and thinking are so customary even among common men. Should they be satisfied for a few weeks or months, they will ultimately come to perceive that his sermons are trite and feeble in thought. This result is quite certain, if he is only a common man, with common efforts.

Or, in the second place, if he aims to retrieve the past deficiencies of his education, by great and special efforts in his preparations to preach, while at the same time he sustains the great and various, and arduous duties of his office, he is a dead man; he will sink into hopeless infirmity, or a premature grave.

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Or, in the third place, if he attempts to bring up all arrears by incessant study, while he saves his life by neglect of pastoral duties, though he should become a tolerable preacher, he is a dead man in another respect; there will be a sad failure in the amount of his usefulness.

Facts are full of instruction on this subject. Not a few young men of bright promise, who might have become champions of the truth, have been so impatient to hasten into the ministry, that they have fatally blighted their own prospects; and, instead of attaining to

* And of how many other ministers might the same remark be made, with equal truth and propriety.